Even though this may seem paradoxical in relation to the most tenacious stereotypes of the contemporary popular image of hermetic and sectarian Islam, the model of bringing people together while protecting the freedom of belief of individuals is part of the anthropological DNA of religion. In this context of emergence and expansion and in view of the endless internal subdivisions of the Islamic faith, the principle of pluralism was naturally forged. One of the best illustrations of its institutionalization can be found in the Millet system, mentioned above, established under the Ottoman Empire. Empire which undoubtedly contributed to making this regime “highly legitimate” for Muslims and non-Muslims alike due to the “dual role of religion as an institution and a system of beliefs”. Indeed, Muslim religious life and Muslim law encompassed in the same institutional framework did not prevent a state law from being placed alongside this bureaucratically organized empire, opening the way to this “system of autonomous autonomy under religious leader » millets (in Arabic “millah”, which we find in the Koran as meaning “religion, nation, community or rite”). Since "Islamic beliefs constitute the vocabulary of political action", this part of the article will focus on the Islamic roots of this pluralistic and tolerance-based system. The principle of tolerance is clearly stated in the Quran. For example in surah al-hujurât (The Abodes, verse 49:3) we can read “O humanity [...] made of you peoples and tribes so that you may know one another” which implies the need for common respect. Indeed, despite the absence of a literal term for the word "tolerance" in the Koran, the Hadith and the 'Fiqh, show that religious coercion ("'ikrâh") ...... middle of paper... ... July 22, 2013. Accessed April 16, 2014 at http://psc.sagepub.com/content/39/8/733- EMON Anver M., “The limits of constitutionalism in the Muslim world: history and identity in Islamic Law”, New York Law School, Research Paper Series on Islamic Law and the Law of the Muslim World 08-09, 37 pages. Accessible at: http://ssrn.com/abstract=[1086767]- MUDDATHIR Abd Al-Rahim, “The Development of Fiqh in the Modern Muslim World”, Kuala Lumpur: Institute of Islamic Understanding Malaysia (IKIM), 1996.  Internet:- English translation of chapter 49, surat l-hujurât (The dwellings) of the Quran by Sahih International on the “Qur'anic Arabic Corpus” site: http://corpus.quran.com/translation.jsp? Chapter=49&verse=13- Translation from Arabic to English by Sahih International, on the electronic version of the Quran consulted on April 30 at: http://quran.com/2/256