The article studies factors of transformation of political Islam and reasons for its "tightening" in the modern context. On the basis of the ideas of social constructivism, the author traces the main milestones in the evolution of political Islam and the formation of its radical branches that orient towards violence and terrorism. The article examines nine mega-events that ultimately determined the specifics of the modern union of Islam and poli tics — the collapse of the Ottoman Empire, the

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... estinian-Israeli conflict, the Islamic revolution in Iran, the Soviet intervention in Afghanistan, the collapse of the Soviet Union, the September 11 attacks (2001), the overthrow of Saddam Hussein's regime, the "Arab Spring", and the establishment of political Islam with a "Turkish face". The author demonstrates that after the collapse of the Ottoman Empire, Islam began to gradually transform from the social phenomenon into the world-political factor. Initially, this tendency was observed in the intellectual and ideological spheres, but then penetrated practical politics. The article identifies four models of modern political Islam — Shiite, Salafi-jihadist, Takfirist-jihadist and moderate political Islam. According to the author's conclusion, the attitude towards violence within these models is largely determined by the peculiarities of the formation, geographic ambitions and goals of the respective branches. The Shiite branch of political Islam that has established in Iran justifies violence for solving defensive tasks and appeals mainly to the categories of justice and protection of the oppressed. Salafijihadist and Takfirist groups, in essence, see violence as a key instrument for implementing the commandments of Allah and rebuilding the world on the principles of Sharia. The moderate political Islam (as shown by analyzing the case of Turkey) completely rejects violence, and religion remains largely a social phenomenon, although it is used for political purposes, in particular, to attract the electorate. On the basis of his analysis, the author comes to the conclusion that the idea of violence as an inherent element of political Islam is erroneous, but at the same time he points out risks of the increasing significance of this factor.