Tackling the issues of the debate concerning relationships between the "everyday Islam" and piety, this article aims to identify the best research starting point, most appropriate for this perspective. Lara Deeb asks how to define what constitutes the realm of piety? Here lies the most important issue that differentiates various researchers of the problem. Instead of searching for a specific realm that can be distinguished as piety (from everyday life), I argue that we should first focus on our informant's understanding of his/her relations with God, saints, etc. and when and why that relationship gains meaning and how it is positioned with regards to other human relations. To help navigate the movements of those relationships we can use Elizabeth Butler Breese's mapping the varieties of public spheres. We can engage the problem of religiosity as also varying along two "continua": raging from face-to-face interaction between individuals to symbolic or mediated public spheres and from political public spheres to "private" spheres (private sphere is always relational to the public spheres). Depending on mapped relations we can also track how religiosity is practiced and understood within specific intersections of social and individual categories, as for example race, gender, class, age.