The trajectory of scientific and technological development in the West has pushed a considerable segment of elites to embrace what has come to be known as the civilization of technology.
In this paradigm, technology produces culture and shapes civilization—contrary to the traditional logic of civilizations, where ideas and values precede tools and means, or at least restrain them.
The dazzling technological achievements displayed in recent wars have further intensified this trend, driving some elites to the extreme of deifying technology itself.
Others in our region have fallen into its trap, announcing a new form of defeatism—submitting to technology as an inevitable fate, beyond resistance or alternative—echoing the rhetoric of the technological civilization and sometimes even rivaling its advocates.
Technology, they claim, will define our cognitive world; indeed, it will define reality itself. It is the beginning and the end.
In other words, technology is increasingly viewed as a deity whose command is final, the force that will determine destiny and the future—rather than human will, truth, or questions of justice. Technology, in this view, becomes the sole producer of legitimacy in the new global order.
It is self-evident that technology is of immense importance, and that the qualitative leaps achieved in recent decades have profoundly affected human life.
It is also clear that technology is not merely a tool; from a certain perspective, it is a culture—both because it generates concepts and behaviors, and because it is itself the product of specific cultural values, perceptions, and worldviews about humanity and existence within the societies that produce it.
Yet it must not be forgotten that today’s massive technological revolution is not an exception in the history of science.
Previous eras witnessed sweeping epistemic shifts, and at each such moment some claimed that a final, decisive transformation had arrived—one that would redefine reality itself and to which the world would inevitably submit.
This was said of “reason” and the scientific discoveries that followed in the sixteenth century: reason alone, it was claimed, would define truth and generate legitimacy, while anything else would be dismissed as metaphysics. Did this claim ultimately hold?
Today, technology is presented once again in the language of finality. Yesterday, “rationality” produced social and political concepts—and was itself deified—such as the nation-state, democracy, and capitalism, all heralded as ultimate solutions.
Yet after repeated attempts at refinement, it became clear that the world cannot be engineered according to the logic of the natural and experimental sciences.
The natural question thus arises: can technology accomplish what “reason” failed to achieve? Or does technology—despite its importance, power, and potential to democratize knowledge and empower human beings—carry within it the seeds of a terrifying threat to the future if it escapes all restraint?
This danger has been acknowledged even by figures such as Henry Kissinger, who warned that without ethical frameworks and institutional systems of control, technology could shift from a human achievement into a threat to humanity and its future.
The real danger, then, is not that technology will fail to define reality—as reason once claimed—but that benefiting from it will turn into submission to it.
How could it be otherwise, when we are facing a revolution that threatens the very future of humanity if we are unable to control it? And who, then, will control it? Instrumental reason, which produced it?
Philosophical reason, which has declined—or is declining—in the West? Ethics, which are no longer recognized? Or religion, which they sought to eliminate or reduce to a mere instrument?
Moreover, technology can indeed achieve breaches or tactical, preliminary gains—as seen in the wars waged today by the United States and “Israel”—but this does not necessarily translate into strategic or comprehensive success.
The evidence is abundant: the invasions of Afghanistan, Iraq, and Libya; Israel’s wars on Lebanon and Gaza; and even the failed attempt to capture Venezuelan President Nicolás Maduro, among many others.
All of this confirms that technology is, in reality, something—but not everything, and certainly not the new “god.”
In conclusion, technology opens paths that may be more dangerous, less stable, and less ethically grounded than the reason through which some once believed a better human world could be built.
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No matter how advanced it becomes, technology will not be able to overturn fundamental truths or construct a cognitive world that abolishes constants and certainties—such as replacing the innate human distinction between good and evil, right and wrong—so that reality and meaning become hostage to machines, algorithms, and artificial assumptions, plunging us into a “post-truth” world.
Yes, technology is an extremely important and influential tool in the human journey and in the ongoing global struggle with our enemies.
We must strive, as much as possible, to master it in confrontation and to deploy it positively in the service of humanity as a whole. But we must not deify it.
We must not shift our understanding of struggle from a framework of truth and falsehood, justice and injustice, good and evil, to technology as the sole criterion for interpreting life and determining what is “better.”
To do so would mean surrendering will, resolve, faith, values, and ethics—handing over all standards of judgment to technology simply because it often prevails.
No matter how time advances, how tools evolve, or how hard they try to transform the struggle from one of truth versus falsehood, the oppressed versus the oppressor, will, legitimacy, and ethics into something else, they will achieve nothing but a greater alienation from reality in the name of science.
This is what peoples must recognize and avoid falling into—especially at this moment, when the United States has fully revealed itself, stripped of all pretenses, exposing its brutal reliance on overwhelming force and advanced technology.
There is, therefore, no change in the theory of Resistance—only its deepening. There must be a more determined effort to develop tools within what is possible and available, while ensuring that peoples remain present in the field, committed to their right to a free life, resisting injustice without compromise, trusting themselves, and reconciling with conscience and sound human nature.
A people that upholds truth and serves as its wing will always remain the true source of legitimacy. Other elements of power are complementary, not substitutes—especially material power and technology. A sound idea always precedes the use of force and advanced technology.
Today, the world stands at perhaps the most legitimate moment in its modern history in confronting tyranny, oppression, and domination.
For the first time, we are not caught between two or more hegemons, but between a single hegemon and peoples who are moving—or preparing to move—to claim their rights. For the first time, this is a global scene awaited by all the inhabitants of the earth.
Perhaps for the first time, peoples are drawing closer in their anger and resentment toward the Western—particularly American—system of hegemony, and in their demand for justice and dignity, even if some still hesitate to pay the price of liberating themselves.
Meanwhile, the theory of Resistance continues to entrench, strengthen, and expand its logic—elevating the path of empowerment: genuine will, conscious self-reliance, and the mobilization of as many material factors of strength as possible.
It advances with stubborn determination to affirm that truth is absolute, the sole certainty, and the only criterion that does not change, age, or fade with time.
Ethics, today and tomorrow, will remain the authority over “reason,” as well as over science and technology; they will remain the essence of human life and its ultimate sovereign.
Western hegemonic efforts—through ignorance in the past and through controlled education in the present—now collide more than ever with the peoples of the Resistance Front, with their will, awareness, and steadfast rallying around their rights.
This is the understanding that the peoples of the world, the masses of the Resistance, and its forces must cling to today more than ever—standing firm upon it without retreat.
The battle will remain a battle of truth, awareness, and will, regardless of how far technology advances or how decisively it is portrayed.
This historic and unprecedented moment, which the civilization of technology seeks to seize, will give birth not only to a new world order, but to an entirely different global civilizational reality. And just as the threat looms at its furthest extreme, a historic opportunity simultaneously emerges for the Resistance Front to inscribe its visible word in the coming world. Today, without doubt, it represents the final line of defense for the oppressed and the free, for the entire Ummah, and a refuge for all the inhabitants of the earth in their struggle to lift injustice and humiliation from their lives.
