Gendered Vulnerability in Folk Sufism: Analyzing Women’s Exploitation by Pseudo-Spiritual Healers

Raniya Fareed
Psychology

Abstract
This paper explores how women in Pakistan are manipulated and harassed by soothsayers and self-proclaimed pirs in the name of black magic. Women, often driven by cultural beliefs, family pressures, or lack of access to mental health care, turn to spiritual healers seeking relief for personal or familial problems. Unfortunately, many become victims of sexual exploitation, financial fraud, psychological abuse, or digital blackmail. Through real-life case studies from Haripur, Multan, Karachi, Dera Ghazi Khan, Sheikhupura and Punjab, this paper illustrates the recurring patterns of exploitation. It further analyzes why women are more vulnerable to such manipulation, including the role of stigma, poverty, and systemic neglect of mental health services. The paper also evaluates legal responses, law enforcement challenges, and the silence of religious authorities. The research concludes that without accessible mental health infrastructure, legal reforms, community awareness, and credible faith-based counter-narratives, women will continue to suffer under predatory practices disguised as spiritual healing.

Introduction
In Pakistan, belief in supernatural forces, particularly jinn possession, black magic (kala jadu), and the evil eye, remains deeply entrenched in everyday life. For countless families, these beliefs provide an explanatory framework for illness, whether it is mentally or physically, infertility, marital discord, or financial crises. Rather than seeking medical or psychological help, many Pakistanis, especially women, consult soothsayers and pirs who claim to possess spiritual authority to reverse curses or expel spirits. While some pirs act as community counselors and are actually willing to help, many exploit women’s vulnerabilities. Under the guise of healing, they demand money, perform invasive rituals, or subject women to abuse, both sexually and mentally. Others use modern technology to record private encounters and later blackmail victims by saying they will either post it on social media. These practices not only destroy the lives of individual women but also reinforce cycles of silence, shame, guilt, and patriarchal control that are deeply embedded in society. Women who become victims of such exploitation often find themselves trapped in a web of fear and societal judgment, which prevents them from seeking justice or speaking out about their experiences. This silence is not merely personal as it becomes collective, as entire communities discourage women from breaking the norms that prioritize family honor over individual well-being. Moreover, the impact of these practices extends beyond the individual victim. The trauma and stigma she endures ripple outward, affecting her relationships, her mental and emotional health, and even her family’s social standing. In many conservative settings, a woman’s suffering is unjustly seen as a source of disgrace, putting her family’s reputation at stake and forcing both her and her loved ones into a cycle of secrecy and suppression. As a result, these harmful social attitudes continue to perpetuate the same system of control that enables the exploitation of women in the first place.
This paper addresses the following research question: How do soothsayers and pirs in Pakistan manipulate women in the name of black magic, and how does this manipulation escalate into harassment, exploitation, and violence?
The research is significant because it intersects issues of gender, religion, superstition, and mental health—domains rarely studied together in Pakistan. This essay will cover (1) the cultural context of belief in black magic; (2) real-life cases of exploitation; (3) reasons why women seek spiritual healers instead of mental health professionals; (4) the impacts of exploitation on victims; and (5) the legal, social, and institutional responses. Thesis Statement: The convergence of superstition, gendered vulnerability, and lack of accessible mental health care in Pakistan enables fraudulent soothsayers and pirs to exploit women, often escalating into sexual violence and harassment, underscoring the urgent need for mental health reform, stronger laws, and community awareness.

Cultural Context of Black Magic in Pakistan
The belief in black magic in Pakistan is deeply rooted in the country’s historical, cultural, and religious traditions, forming a significant part of its social fabric. For centuries, supernatural explanations have been used to make sense of misfortune, illness, infertility, or financial hardship, particularly in rural and less educated communities. Many Pakistanis, regardless of social class, continue to hold that unseen forces such as jinn, evil eyes, or curses influence human destiny. This cultural outlook has been reinforced through folklore, oral storytelling, and even certain media portrayals that normalize magical thinking as part of daily life. In many areas, religious syncretism blurs the line between spiritual healing and occult practices, allowing self-proclaimed faith healers and pirs to exploit people’s fears and vulnerabilities. While Islam strongly condemns sihr (black magic), the persistence of such beliefs highlights the tension between orthodox religion and indigenous cultural traditions. The reliance on black magic, therefore, is not merely a matter of superstition—it reflects deeper social anxieties, such as powerlessness, gender inequality, and lack of access to education or healthcare. Understanding this cultural context is essential to analyzing how the exploitation of faith and superstition continues to affect women and marginalized groups across Pakistan.
Women are especially vulnerable due to cultural expectations surrounding reproduction and obedience. Infertility, for instance, is often blamed on curses rather than medical conditions, leading families to consult pirs. In patriarchal households, women are pressured into visiting these healers regardless of their personal beliefs. Moreover, mental illness is also considered a result of black magic, so rather than finding a cure for it by visiting a specialist, family members take the affected one to a pir, who they think is more trustworthy and experienced in this field. According to sociologist Veena Das, such practices “bind women’s suffering within a moral and religious frame that delegitimizes their own voices” (Das 214).

Thus, reliance on pirs is not merely an act of superstition. It is intricately woven into the social fabric of Pakistan, where religion, patriarchy, and mental health stigma intersect to shape people’s understanding of suffering and healing. For many individuals, especially in rural and underprivileged areas, visiting a pir represents not only a spiritual act but also a coping mechanism in the absence of accessible psychological or medical care. The figure of the pir often embodies both religious authority and social legitimacy, allowing him to influence the moral and emotional lives of followers. This dependency is reinforced by cultural narratives that associate obedience and faith with divine reward, discouraging critical inquiry or resistance. Moreover, the stigma surrounding mental health further deepens this reliance, as emotional or psychological distress is frequently interpreted as a result of supernatural interference rather than a medical condition.Consequently, the authority of pirs remains largely unquestioned, perpetuating systems of control that blend spiritual belief with patriarchal dominance. Within this system, women often become the most vulnerable targets—seeking spiritual guidance but instead finding themselves subject to exploitation, manipulation, and abuse under the guise of religious healing. This dynamic forms the foundation of the exploitation of women through faith healers, where spiritual dependency and social inequality converge to create a cycle of silence and victimization.

Real-Life Cases of Exploitation
The exploitation of women by pirs is not a matter of speculation or isolated rumor; it is a recurring reality documented in numerous police records, investigative reports, and media accounts across Pakistan. These cases reveal how the misuse of religious authority allows self-proclaimed spiritual leaders to prey upon the vulnerability, faith, and desperation of women who approach them seeking solutions to personal, marital, or health-related problems. In many instances, the victims are from marginalized or less-educated backgrounds, making them more susceptible to manipulation under the guise of spiritual healing or divine intervention. The patterns that emerge from these cases expose the systematic nature of exploitation, where women’s trust is weaponized, and religious legitimacy is used as a shield against accountability. By examining these real-life incidents, one can better understand how deeply rooted cultural beliefs, gender hierarchies, and the absence of institutional oversight collectively sustain an environment that enables such abuses to persist unchecked.

Haripur (2025)
In Haripur, a man posing as a pir was arrested by the Federal Investigation Agency (FIA) for sexually abusing women and recording videos during so-called “healing sessions.” He used these recordings to blackmail victims for money and silence. The case revealed dozens of files stored on his devices, showing systematic abuse (“Fake Pir Arrested”).

Multan (2025)
In Multan, a faith healer notorious for blackmailing women with explicit content was murdered by two women who claimed to be his victims. Reports suggested that he had trapped several women in cycles of exploitation by threatening to release videos of them. His murder highlighted the desperation of women who felt unable to seek justice through formal institutions (“Faith Healer Murdered”).

Karachi (2024)
In Karachi, a young woman died during an exorcism ritual performed by a pir. Witnesses reported that she was beaten and subjected to suffocation under the guise of “driving out spirits.” The healer was arrested, but no systemic safeguards existed to prevent similar deaths (“Faith Healer Arrested”).

Dera Ghazi Khan (2017)
A woman, Surya Begum, who was tied to a tree, beaten, and burned by fake spiritual healers after her husband believed she was possessed. The healers ignored pleas for mercy and continued the exorcism ritual until she died. This case starkly illustrates how belief in possession is used to justify physical torture.

Sheikhupura
A woman, accompanied by her aunt, approached a fake pir to remove what she believed was a “magical spell.” The healer deceived her by locking her in a room, claiming to be ridding her of evil. He then raped her under false pretenses. Her ordeal highlights how the claim of spiritual possession can become a powerful tool for predator‑like abuse.

Punjab Villages
Journalistic investigations from Punjab villages revealed cases where pirs demanded women spend the night with them or bathe in front of them to “remove curses.” In some cases, women were coerced into sexual relationships under threats of worsened magic spells (Ali).

These cases highlight a recurring and deeply troubling pattern: women approach pirs seeking help for personal, emotional, or spiritual crises, but instead of finding relief or healing, they often encounter harassment, exploitation, or even death. Many of these women turn to pirs as a last resort after exhausting conventional solutions, hoping that spiritual intervention might ease their suffering or resolve conflicts within their families. However, the power imbalance between the pir and his followers leaves these women dangerously vulnerable. Under the pretext of conducting spiritual rituals or healing sessions, some pirs manipulate their followers’ faith and trust to commit acts of sexual abuse, financial fraud, or psychological coercion. The victims, already burdened by social stigma and fear of dishonor, often remain silent, while the perpetrators exploit their influence and religious standing to escape accountability. In extreme cases, women have lost their lives either as a result of physical violence or because their reputations were irreparably damaged after exposure to such incidents. These recurring patterns underscore how deeply entrenched patriarchal norms, combined with the misuse of spiritual authority, perpetuate cycles of victimization that remain largely hidden behind the veil of religion and social taboo.

Why Women Seek Pirs Instead of Mental Health Professionals
The preference for spiritual healers over clinical services is rooted in several structural and cultural factors:

Mental Health Stigma
Mental health issues are rarely discussed openly, and those who acknowledge emotional or psychological distress risk being labeled “mad,” “possessed,” or “unfit for marriage.” Such derogatory labels not only discourage women from seeking professional help but also isolate them within their families and communities. The social pressure to maintain an image of moral and emotional stability forces many women to conceal their struggles, internalizing their pain instead of addressing it through proper medical or psychological means. This stigma is reinforced by cultural and religious misconceptions that equate mental illness with weakness of faith, divine punishment, or the influence of supernatural forces such as jinn or black magic. Consequently, women are often encouraged to seek help from spiritual healers rather than mental health professionals, perpetuating cycles of dependency and vulnerability. The lack of awareness about mental health, combined with limited access to qualified psychologists or psychiatrists, exacerbates the problem, leaving countless women without safe or effective support systems. In this environment, psychological suffering becomes invisible, and spiritual exploitation flourishes unchecked.

Lack of Access
According to the World Health Organization, Pakistan has fewer than 500 trained psychiatrists for a population exceeding 240 million (“Mental Health in Pakistan”). This alarming shortage reflects a broader crisis in the country’s mental healthcare infrastructure, where psychiatric services are both underfunded and undervalued. Most professionals are concentrated in major urban centers such as Karachi, Lahore, and Islamabad, leaving vast rural regions—where nearly two-thirds of the population resides—without realistic options for diagnosis or treatment. For women in particular, this lack of access is compounded by cultural restrictions on mobility, limited financial independence, and the absence of gender-sensitive healthcare facilities.

Family and Community Pressure
Families often dictate women’s decisions. A daughter-in-law experiencing infertility, for instance, may be forced to see a pir instead of a gynecologist. In-laws often interpret her resistance as disobedience. A woman, whether be it a daughter, daughter in law, sister or wife, experiencing anxiety or depression is told to visit a pir and get a taveez rather than psychological help.

Economic and Social Vulnerability
Spiritual healers offer affordable, immediate, and culturally acceptable remedies compared to expensive private clinics. For poor families, paying a pir is more feasible than affording sustained medical treatment.

Impacts on Victims
The consequences of exploitation by soothsayers are devastating and long-lasting. Psychological Trauma: Many victims develop depression, anxiety, or post-traumatic stress disorder (PTSD). A woman abused by a pir may be silenced by shame, making her less likely to seek future help.

Financial Losses: Families often spend thousands on rituals, sacrifices, or talismans that drain resources without results.
Social Isolation: When blackmail material surfaces, women face victim-blaming, marital breakdown, or ostracization from their communities.
Physical Harm: Women subjected to exorcisms, poison, or sexual assault face direct health risks.

Legal and Institutional Responses
Pakistan’s legal framework criminalizes fraud, rape, harassment, and blackmail, but enforcement is weak when perpetrators cloak themselves in religious authority. The Federal Investigation Agency’s Cybercrime Wing has made arrests under the Prevention of Electronic Crimes Act (2016), particularly in cases involving blackmail through digital recordings. However, prosecution rates remain low. Victims rarely press charges due to fear of shame, disbelief, or retaliation.

NGOs like Aurat Foundation and Shirkat Gah have documented cases of spiritual exploitation but struggle to provide protection or justice due to limited resources and state inaction. Religious authorities occasionally condemn fraudulent pirs, but such denunciations are rare and often muted.

Discussion and Research Questions
This research raises several avenues for further study:
What is the statistical prevalence of women visiting pirs compared to medical practitioners for mental health issues?

How do digital technologies (phones, cameras, WhatsApp) reshape the exploitation tactics of fraudulent healers?

How can religious leaders play a role in delegitimizing exploitative practices without alienating communities that trust shrines?

What legal reforms can better protect women from predatory spiritual figures while respecting religious freedom?

Conclusion
The exploitation of women by soothsayers and pirs in Pakistan is a profound human rights issue rooted in superstition, patriarchy, and institutional neglect. From Haripur to Multan, Karachi to Punjab villages, cases show that women are manipulated under the guise of spiritual healing, leading to harassment, blackmail, sexual violence, and even death.

The root causes are mental health stigma, lack of clinical services, family pressures, and atriarchal control that leave women with little choice but to seek pirs. Once trapped, they face layers of exploitation.

To address this crisis, Pakistan must expand mental health infrastructure, launch awareness campaigns, strengthen laws against fraudulent healers, and provide safe reporting mechanisms for victims. Religious leaders, too, must unequivocally condemn exploitation in the name of faith.

Only by addressing superstition at its cultural and systemic roots can Pakistan protect women from predatory healers and foster healthier, safer alternatives for those in crisis. Works Cited

Ali, Zulfiqar. “Faith Healers Exploiting Rural Women.” The Express Tribune, 2023. Das, Veena. Critical Events: An Anthropological Perspective on Contemporary India.
Oxford University Press, 1995.
“Fake Pir Arrested for Blackmailing Women.” Dawn, 2025.
“Faith Healer Arrested After Woman Dies During Exorcism.” Arab News Pakistan, 2025.
“Faith Healer Murdered in Multan.” Dawn, April 2025.
Memon, Sarfaraz. “Faith Healer Held after Assault Allegations.” The News International,
2024.
“Mental Health in Pakistan: WHO Statistics.” World Health Organization, 2024.