*I tried to enlighten them but it was a waste of time. All of them think they're Ayatollahs. Within their minds, they're all Ayatollahs.*

When *Hassan* returned to the religious communities in Australia, he stopped asking questions or engaging in religious debates or discussions. "I went to the mosque, but I wasn't asking any questions from them because I knew they wouldn't be given the right answers. When I came back, I didn't do any debates with any of them. It's useless they're not going to change their mind. I'm not going to waste my time". He deduced that within diasporic communities in Australia, Hazaras were "treated like 3rd class citizens. This was mostly between the Pakistani and Afghani people". Still deeply religious, *Hassan* received answers "every day from prayers". Returning from the shrines in Iraq back to Australia, he says "I pray more now for hours and get more answers. I get messages from different avenues".

Thinking about hidden sectarianism in the context of this study, one psychological concept that might explain prejudices within diasporic communities is Sigmund Freud's theory of "narcissism of minor differences" (Blok 1998). Freud's theory holds that people, on both the individual and collective level, form an exaggerated sense of uniqueness to differentiate themselves from others. To offer a cursory example with no intent of generalisation, Indian Muslims who might find unity with Afghan-Hazara Muslims in Karbala are more likely to exaggerate their ethnic differences in Australia if it is politically expedient to do so. This example says more about the context-dependent pathways to advancement and access to the nation state than it does about perceptions held by Indian Muslims towards Afghan-Hazaras. Typifying Freud's psychoanalytic theory of narcissism of minor differences, Khoja Shi'a experienced centuries of discrimination in India similar to the discrimination Shi'a Hazaras faced and continue to face in Afghanistan.

#### *6.3. Miracles in Mashhhad*

Several years later, *Hasan* was drawn to the spatial and temporal focal point Shi'i shrine cities represent. After seeing visuals of himself present in the holy shrine of Imam Reza during prayers, *Hassan* travelled to the Shi'i shrine city of Mashhad in 2017. While Qom hosts Iran's dominant educational *hawza* (seminary), Mashhad is considered by many to be Iran's most transcendental shrine city. Mashhad houses the shrine of Imam Reza, the 8th Imam in Twelver Shi'ism. Gaining its name from the creation of the Imam Reza shrine, Mashhad means "place of martyrdom". The historically spiritual city is constructed as a key site of cultural diplomacy for Iran to promote transnational Shi'ism. For many Shi'a, however, Mashhad is viewed more as a place of spiritual transcendence than a space of state-supported symbolic capital. Dissatisfied with the teachings of Islam, and the messages and preaching of scholars over the years, *Hassan* had many questions:

Because I was not able to trust any scholar at that point. I asked myself, I must take responsibility to seek the authentic and accurate answers to my questions. Based on the teachings of the religion that Allah always help its believers through Ahlebait (PBUT) and that the believers should seek help from Allah through Ahlebait (PBUT).

With these objectives in mind, *Hassan* travelled to Mashhad to gain answers and clarity to his many questions regarding faith and belief. At the shrine of Imam Raza, he met a scholar in Mashhad named "Syed Ali Reza". After lengthy discussions, *Hassan* realised the scholar "was also struggling with his life, personal development, spirituality, personal growth, beliefs and purpose. He was constantly seeking answers and ways which align with the religious beliefs". The scholar told him of a psychologist and religious scholar who "helped him to change all facets of his life in which he was struggling". After *Hassan* shared his experiences of prejudice within religious communities limiting pathways to advancement, "He said I can share with you what I have been told. He said my situation is like yours. Islam does not want you to put yourself down. It is not harsh, if you commit sin God will forgive you". "Whereas, seeking improvement and betterment in every aspects of life were considered sins, those were the messages I have received before from the scholars, which was completely opposite to what this scholar (Syed Ali Raza) taught me [in Mashhad]."

#### *6.4. Shi'ism as Entrepreneurial*

Because of the guilt and shame-based social factors discussed in relation to the context of collective identities in diasporic communities, certain features of victimhood, grief, and piety can be mobilised in practical ways divergent from doctrine. At the same time, this interpretivist paradigm squares well with entrepreneurialism through the empowering Shi'i virtues of courage and perseverance. Discussing personal advancement through Shi'ism *Hassan* was exposed to a "completely different view of the religion, in which there is hope, opportunity, support, encouragement, growth, personal development, having a successful life and a life full of abundance". Describing a spiritual transcendence of sorts, he described this new philosophy of entrepreneurial Shi'ism as "All those things, which I was imagining and expecting from the religion to be while I was young".

Previously, I have been told only about sin, committing sin will have this consequence, do not do this, do not do that etc. but there was no substitute for the "don't do sin or don't do that). Everything we as a human being would require having a better life and become successful person was portrayed as a sin and void way of livelihood under the teachings of religion.

Guilt and shame are two dominant themes experienced by *Hasan* within religious diasporic communities. Aspiring to earn money was not considered virtuous. *Hassan* said, "I have been told by scholars earning money and doing business is not good and you cannot gain spirituality, the religion wants to pray all the time". Furthermore, *Hassan* previously was told to seek closure from religion and that "earning money/doing business will get you away from Allah and Ahlebait (PBUT). These were and many more restricting beliefs of how religion wants us to live our life was taught to me, which could not make any sense to me". The scholar in Mashhad offered a different opinion, telling *Hassan*: "belief and intellect is the true message of the religion". The scholar encouraged him to continue

working on his personal development while seeking help and guidance from Allah. Referring to this encounter, the scholar told him: "this conversation could be the help you have received from Imam Raza (PBHU) during this visit to the shrine". *Hassan* agreed, noting "I believe that it was a help I received from Imam Raza (PBUH) when I visited the Shrine. And I am still receiving help constantly on daily basis from Allah, Ahlebait (PBUT) and Imam Raza (PBUH)". *Hassan* reflects his journey to Mashhad with nostalgia,

I am greatly thankful and grateful to Allah, Ahlebait (PBUT) and Imam Raza (PBUH) for the help, support and opportunities to help me become a better and successful person/entrepreneur and achieve my life's purpose so I am able to bring positive change in the lives of all the oppressed, orphans, and all human beings.

In dire extremity one seeks God. Despite the centrality of his Shi'i faith, *Hassan* did not find fulfilment through the traditional pathway of advancement of religious community in Australia: "I've been treated very badly before in the religious community and it affected me mentally a lot. Because of the wrong message they had given me". *Hassan* viewed his disheartening experience with the Shi'i community in Logan as more of a social factor than intrinsic to the teachings of Shi'ism. Because of the centrality of Shi'ism to *Hassan*'s identity and his vanguard role in the family's integration into Australian society, *Hassan* sought answers through the *ziyarat* to the holy shrine cities of Shi'i Islam. Through Shi'ism and *ziyarat*, *Hasan* was drawn to entrepreneurialism and business as pathways for advancement in Australia.

I asked the scholar [in Mashhad] about business and personal development. Does Islam stop us from doing business and earning money, he said no. As long as it is align with religious teachings, it is lawful and whatever is acceptable in your society. Do everything with permission and be ethical. Even in numerous quotes of Prophet Muhammad (PBUH) a businessman and trader has been called "Habibullah". If one can do business and trade, should do. And the Prophets and all the Imams (PBUT) I can see they were entrepreneurs they were businessperson.
