Abstract
The social forces in Iran's constitutional revolution used the images of modern and Shiite political theology at the same time. In the first, the experience of Farang and the progress of the western governments of that time dazzled the eyes of the Qajar kings, Iranian intellectuals and travelers. And the second one belonged to the common people who considered religious speech and religious places as their refuge. The combination of images of worldly happiness with images of religious salvation was realized in the collective action of the masses of people. This differed from elitist readings of the relationship between modern law and sharia. The masses of people came to a new image of a saving new institution and called "The Holy Assembly of the National Council". Using Walter Benjamin's methodology, this article deals with such an experience in the constitutional revolution. From this approach in that revolution, the people's understanding of the " national consultative assembly " was a theological understanding and in order to realize the happiness of this world.
Keywords: Law, parliament, salvation, modernization, constitutional revolution.
 
Introduction
During the Qajar period, familiarity with the West occurred at three levels: the experience of the rulers, the experience of the reformist advisors and agents, and finally the experience of the revolutionaries in the Constitutional Revolution. At the first level, which is known through the travels of the Qajar kings to the West, especially Nasser al-Din Shah and Mozaffar al-Din Shah, the goal was to expand the inner pleasures of the kingdom and observe the attractive and seductive manifestations of the West. Nasser al-Din Shah and his successor Mozaffar al-Din Shah made expensive trips to Russia and the West under the pretext of learning from the experience of modernization, but during those trips they thought more about their own royal prosperity than anything else. The second group consisted of some of their agents and Iranian travelers who were amazed by the changes and developments in the West during their travels, and some of them tried to understand the secret and mystery of the superiority of the West. These were the ones who introduced the word law into the political and social culture of the Qajar period for the first time. But the third group were the masses, who were fed up with the oppression of the rulers and the backwardness and degeneration of society, who thought more about salvation and liberation than anything else. For them, the idea of earthly happiness, salvation and liberation finally came to fruition in the Constitutional Revolution and in the form of institutions such as the National Assembly and provincial and provincial associations.
 
Materials & Methods
In this article, using Benjamin's methodology and his philosophy of history, we examine the "National Assembly" and its provincial counterparts in the context of the constitutional era. Using this method, we can conclude that the utopian images of theology, combined with the experience of religious spaces and experience of spiritual salvation, eventually created a system of salvation in the event of the revolution that was directed towards the happiness of this world and found its crystallization in institutions such as the "National Assembly".
 
Discussion and Results
For Iranians, the experience of modernity came in two ways. One from the rulers and the other from the common people. The rulers, seeing the glory of modernity in the West, sought to recreate it for themselves, and Some intellectuals sought concepts such as enlightenment, justice, law, and freedom. but the common people saw modernity more as an allegory sought in it a form of liberation and worldly paradise. They sought concrete institutions that would change their material and experiential lives. For this reason, they attached more importance to the National Assembly and urban associations than to the concepts of enlightenment. A kind of emancipatory political theology was evident in their work. in their writings, referring to verses of the Quran, hadiths, and sayings of religious leaders, sought the salvation and deliverance of Iranians from the oppression of tyrants, and through theological images and allegories, they reinterpreted the constitutional institution and the National Assembly. In this reading, the local counterparts of the National Assembly, namely the provincial assemblies, they became a place of liberation and salvation. The provincial and provincial assemblies, alongside the National Assembly, became theological allegories of the liberation and salvation of this world, and were placed against the symbolic and traditional realm of the monarchy. The law and its related institutions, namely the Assembly, the assemblies and the justice system, acquired a sacred aspect in the eyes of the people and, as if, were slowly transforming into a refuge for the oppressed. The "Holy National Assembly" was a name that announced a new liberating theology and was intended to provide evidence for it in the religious beliefs of the people with theological statements. Such teachings spread during the constitutional era and gained more and more adherents near and far. Others learned from the experience of new liberation and salvation and the institutions associated with it and made passionate efforts and struggles to implement those teachings and establish similar institutions.
 
Conclusion
In the Constitutional Movement, we see people coming from the experience of gathering in religious places to a new understanding of theology of salvation that linked law with new institutions such as the National Assembly. They used theological language and discourse to describe institutions and subjects, and for the first time they spoke of a kind of theology whose purpose was to fulfill earthly and worldly promises through theology and law. This understanding of theirs was contrary to the understanding of the intellectual and clerical elites regarding the relationship between modern law and Sharia. Such a liberating understanding of law and its related institutions has so far received little attention from researchers, who have either spoken of the incompatibility of law with Sharia or of the complete compatibility of the two, yet the understanding of the revolutionary masses did not stem from religious and modern concepts but from their lived experience. This understanding and perception of the theology of liberation and salvation in this world did not only crystallize in the establishment of an institution called the National Assembly, but also spread to all corners of the country and caused numerous changes and developments in the form of the establishment of state and provincial associations. Many states and regions, after forming their state associations, tried to change their material conditions and in that short experience were able to present a model of the theology of salvation in this world.