Based on nine months of ethnographic research incorporating (participant) observation and interviews, this paper looks at Iranian women’s practices of vernacular religiosity in the US, how they are positioned within a range of marginalizing discourses in the diasporic context, and how women navigate this space of marginality in both discourse and practice. Practices of “vernacular religion” or “folk religion”, as defined by Leonard Primiano (1995) and Don Yoder (1974), are characterized as practices that are on the sidelines of, but in conversation with, institutional religion. Practices of vernacular Islam have been popular among Shia women in Iran since at least the early 19th century (Montazer and Keshavarz 2017) and have been studied more extensively after the Islamic revolution that caused a surge in their popularity (Torab 1996). Within the discourse of Institutional Islam, women’s vernacular practices such as Rowzih, Sofrih, or Mowlud, have been commonly labeled feminine, unserious, and inferior forms of religiosity (Betteridge 1980, 2002), or even un-Islamic novelties (Torab 1996), partly as they take place in domestic, all-female spaces where institutional Islam cannot exert much control. In the US context, I show that this marginality takes on additional forms, as Iranian women who participate in these practices are multiply vilified within discourse other than Islamic orthodoxy: 1) ostracized as Muslims by the Islamophobic discourse in the US 2) vilified by secular Iranians in the US who consider Iranian Muslims an extension of the Islamic Republic, and 3) shunned by reformist Muslim Iranians who consider vernacular/ritualistic forms of religiosity “superstitious” and detrimental to the “real” Islamic faith. While engagement with Islamic practices may be generally susceptible to Islamophobic attitudes in the US, I argue that the vernacularity of these practices further subjects them to vilification by both secular Iranians and progressive/reformist Muslims who view them as emblematic of irrationality and religious backwardness. Drawing from ethnographic data, including personal experience narratives and anecdotes, I demonstrate how women navigate this space of marginality mainly with respect to other Iranians in the US. I also demonstrate that despite the widespread stigma, practices of vernacular religion tend to attract a relatively large audience in the US, as the performative and affective characteristics of these practices allow for complex and multi-layered modes of engaging in one’s faith beyond the mandates of Islamic orthodoxy or an individual-centered approach to faith pursued by Iranian reformist Muslims.