Sexual exploitation of women is found in all societies all over the world. Sometimes this sexual exploitation of women is undertaken by making use of religion. Devadasi system in India is a phenomenon of sexual exploitation of Hindu women in different provinces of India. They are called by different names in different states, such as Joginis in Andhra Pradesh and Telangana, Jogtis in Karnataka, Bhavin in Konkani, Kalavant in Marathi, and so on. A Devdasi is a young woman dedicated to the temple deity in the village. It is the priest who first sexually uses her. Then she is expected to satisfy the sexual needs of all men in the village who approach her. (Some of the devadasis end up in red light areas in the cities). In fact, a story of Renuka Yellamma has been created in religious terms to validate the above practise. The government has brought out legislation to ban this abhorring practise and rehabilitate these victims. Due to a number of factors, this custom is still in existence. There is no record of how much devadasi population exists in India. Authorities do not collect such data. As we noted, in Maharashtra Devadasis are called Kalavant. “Kala” means art. Who practises “Kala” is Kálavant. Mostly they sing and dance in “tamasha”, a popular folk art of Maharashtra. In Marathi cinema, we find “tamasha” songs and dances very often. Another name for Kalavant is “Naikin”. Naikins and their male family members are great artistes—singers, dancers and musicians. In early Hindi film industry, many film directors, music directors, actresses hailed from this community. In contemporary Marathi film industry, a number of Marathi film actresses have come from this community. This community is mostly found in Kolhapur and Sangli in Maharashtra which are nearer to Renuka Yellamma’s temple at Saundatti in Karnataka. It was quite puzzling for this researcher to know about this aberration in Muslim society i.e. Muslim Naikin women. They are mostly found in Kolhapur and Sangli areas. In literature, hardly any information is available on these women. Therefore, the researcher decided to document about this Muslim community, especially Muslim Naikin women. This is a humble attempt. The objectives of this paper are: (i) To trace the origin of this institution i.e. Naikins among Muslims; (ii) To find their present socio-economic conditions; (iii) To know whether the rehabilitation programmes available for Devadasis are also available to these Muslim Naikin women; and (iv) If programmes are available, to evaluate whether they have been successful in giving dignified lives to these women victims. We are using case-study method. Interviews of these women will be conducted in Kolhapur and Sangli cities. The women will not easily respond because stigma is attached to this institution. Most of them have male partners outside the Muslim community may be because Muslim men do not want to marry them. Our investigation of life of a senior octogenarian Hindi film female artiste who hails from this community revealed that her mother was a Muslim and her father was a Brahmin. She was borne outside the wedlock. She got her daughter married according to Vidhi (Hindu tradition) to a Brahmin film actor. Most of these Muslim Naikin women have a partner called “Ýajman” (host). They are not prostitutes because at a time they have only one partner. If the relationship breaks, a Naikin will find another partner. The study is expected to bring to light very interesting findings and sad/happy stories of these women and their life.