Passive defense, as a set of preventive and non-military measures, plays a fundamental role in reducing the vulnerability of societies to crises and threats. Despite the consolidation of this field in the literature on crisis management and national security, its ethical dimension has received less theoretical scrutiny. The present article, using a descriptive-analytical method and relying on theoretical studies of normative ethics (including Kantian deontological ethics, Utilitarian consequentialist ethics and Islamic ethics) seeks to answer the fundamental question of whether the implementation of passive defense principles is merely a technical-managerial requirement or can it be justified as a moral duty towards citizens? The research findings confirm that from the perspective of all three aforementioned approaches, protecting the lives and property of citizens through passive defense measures is not an administrative choice, but a moral obligation and a public duty. The verses of the Holy Quran and the narrations of the Prophet (PBUH) clearly emphasize the necessity of preserving life, the necessity of defensive readiness, the rule of negating the mustache, and responsibility towards others. The Quran and the Infallible Prophet (PBUH) draw a solid foundation for the moral requirements of passive defense. Also, the concept of "responsibility towards others" in contemporary moral philosophy, as well as the components of professional ethics in the fields of engineering, management, and research, double the attention to the moral dimension of passive defense. The article concludes that combining an ethical approach with passive defense programs can enhance social capital and increase national resilience to crises.