he joint attack on Iran by the US and Israel has dramatically affected nations across the world. Yet, the aggression is not only about casualties, damaged infrastructure and disrupted global oil supplies and trade routes. For Muslim societies, it carries deeper social, emotional and ideological consequences that will likely endure long after the fighting ends. As a neighbouring Muslim country with deep historical, religious and cultural ties to Iran, Pakistan may be among the most profoundly affected.

One of the most visible reactions in Pakistan has been the erosion of trust in Western governments. Many Pakistanis do not accept the US-Israel claims that Iran was preparing to misuse nuclear power or that the attack was a form of pre-emptive defence. Instead, there is a widespread view that the US and Israel are using their military power to reshape the political landscape of the Middle East. Many Pakistanis are drawing parallels with previous interventions in Muslim-majority countries like Iraq, Afghanistan, Palestine, Lebanon, Syria and Libya. These historical memories reinforce a narrative that Western powers pursue geopolitical dominance rather than justice or stability. Public scepticism toward the policy of maintaining close diplomatic ties with the US is growing.

The conflict has also intensified debates about cultural identity in Pakistan. For decades, many Pakistanis have admired Western education, lifestyles and cultural norms. However, the US-Israel attack on Iran is generating a backlash against a supposed love for the West and perceptions of its superiority. Cultural resistance theory helps explain how segments of Pakistani society are now being compelled to revalue local traditions, cultural ethics and intellectual independence in the face of what they perceive as imperialistic wars by the US and Israel. Rather than embracing Westernisation uncritically, many Pakistanis are now reconsidering the cultural dominance of Western media, fashion and educational models. This also signals a growing desire for cultural self-confidence and authenticity.

The war has also triggered widespread debate in Pakistan about global media narratives. Many citizens are now comparing Western media coverage with regional and independent sources, questioning how wars are framed and justified. This reaction reflects what media scholars describe as media framing theory, with Pakistanis increasingly sceptical of Western narratives that portray Iran as a society in need of liberation from dictatorial rule. Instead, many observers point out that a majority of Iranian society, including its women, support the country’s political structure based on the Wilayat al-Faqih system and the Assembly of Experts. As a result, the very meaning of democracy is being reconsidered in public discussions. For some Pakistanis, a merit-based council of experts appears more accountable than electoral systems that can elevate extremist leaders, such as Trump and Netanyahu, to power.

Another visible social response has been a surge in sentiments of Muslim unity. Although Pakistan and Iran differ politically and sectarian divisions exist within Pakistani society, an external attack on a Muslim country has triggered broader feelings of solidarity. In such circumstances, even when governments maintain cautious or diplomatic relations with the US, quieter forms of cooperation and sympathy among Muslim nations can emerge. This reaction can be understood through collective identity theory, which highlights the power of shared identities and emotional bonds in shaping social responses to external threats. Within many Muslim societies, these bonds are also reinforced by shared religious narratives, including the widely held eschatological belief in the eventual return of Imam Mahdi and Prophet Isa (peace be upon him) to establish justice in the world. For Pakistan, where public discourse has often been influenced by religious sentiment and solidarity with other Muslim communities, these ideas can strengthen popular support for Iran during a prolonged conflict, even in the face of potential hardship or regional instability.

For many families already struggling with financial pressures, the conflict reinforces the reality that global political crises can directly disrupt everyday life and choices for the future.

At the same time, a renewed debate about migration and the Pakistani diaspora in Western countries is emerging, which runs counter to Muslim unity. Millions of Pakistanis live in the US and Europe, where they contribute to local economies and tax systems. In the context of the war, some critics in Pakistan argue that Muslim migrants have been indirectly financing military policies through their taxes in these countries. While this view oversimplifies a complex reality, it reflects broader frustration over brain drain—the migration of highly educated professionals from Pakistan to wealthier nations. Over time, this tension could fuel debates about loyalty, responsibility and moral accountability between Pakistanis living at home and migrants living abroad, creating deeper estrangements.

The attack on Iran has also revived debates in Pakistan about neo-colonialism and global power hierarchies. Postcolonial scholars have long argued that colonial domination often persists even after formal independence through economic pressure, military intervention and ideological influence. Within Pakistani academic and social circles, the current war is increasingly interpreted as part of this broader pattern. Critics contend that powerful states maintain influence over weaker regions through military alliances, sanctions and selective enforcement of international law. This perspective has strengthened intellectual discussions in Pakistani universities and policy circles about the need for a more balanced global order—one in which developing nations are not subject to coercive geopolitical pressures. This may also have consequences on local support for foreign NGOs and bodies working within the state including academic institutions.

The war is also generating widespread economic anxiety in Pakistan, which has consequences on social stability. Disruptions to shipping routes and energy markets have pushed global oil prices upward, threatening international trade flows and economic stability. This aligns with the concept of a risk society, which holds that modern societies are increasingly shaped by global risks, such as wars, financial crises and environmental disasters that transcend national boundaries. In Pakistan, rising fuel prices and growing concerns about inflation and employment have heightened public fears about social security and stability for future generations. For many families already struggling with financial pressures, the conflict reinforces the reality that global political crises can directly disrupt everyday life and choices for the future.

Overall, the US-Israel war on Iran has profoundly impacted the Pakistani society, eroding trust in Western powers, sparking debates over cultural identity and challenging perceptions of democracy and media narratives. It has also reinforced sentiments of Muslim unity, prompted a reassessment of eschatological beliefs and heightened awareness of neo-colonial power hierarchies while intensifying fears about economic instability and the relations with migrants in an interconnected risk society. The Pakistani society is being reshaped by this conflict. However, the full effect on its beliefs, ideologies and values remains uncertain.

The writer has post-doctoral experience in social policy research at University of Oxford and a PhD in sociology from the University of the Punjab. She is an associate professor at the Department of Sociology, Forman Christian College. She can be reached at [email protected]. Her X handle: @JafreeRizvi.