In its literal sense, Azadeh means “free”, “noble”, or “a free person” and stands in contrast to Abd (slave). In legal terms, and according to Article 1 of the Law on the Protection of Freed Prisoners of War (POW), Azadeh refers to someone who, in the course of an assigned mission during the Imposed War and in defense of the Islamic Revolution as well as the independence and territorial integrity of the Islamic Republic of Iran, was captured by enemy forces inside or outside the country and later released after steadfast resistance. In addition, under the Law on Granting Facilities to Freed Prisoners of War, individuals who had been convicted for political reasons prior to the victory of the Islamic Revolution are also considered Azadeh. This includes all those who, between August 19, 1953, and February 5, 1979, inspired by Imam Khomeini’s struggles and activism, were detained or imprisoned for at least six months on security, religious, or other political charges. Based on these legal definitions, the following groups are recognized as Azadeh:

1. Prisoners of the Imposed War;

2. Political prisoners held outside the country;

3. Prisoners (captives) held by armed groups;

4. Political prisoners from the pre-Revolution period.

During the Iran-Iraq War, around 42,000 Iranian combatants were captured by Iraqi forces. Approximately 39,000 of them eventually returned home, while about 3,000 remained missing.

The modern concept of the POW took shape in the late 17th century, following Europe’s Thirty Years’ War. By the 18th century, it gradually become accepted that prisoners of war should be exchanged once hostilities ended. This shift reflected the views of philosophers and legal scholars who argued that captured soldiers were not personally responsible for the actions of their governments and therefore should not be subjected to revenge or used as hostages to achieve political aims.

The primary purpose of captivity is to prevent prisoners of war from rejoining the fighting. While captivity is an inevitable consequence of war, the detaining power is obligated—not merely to control prisoners—but to fulfill specific duties in their treatment, foremost among them ensuring humane conduct.

Article 13 of the Geneva Convention (3), which addresses humane treatment of war victims, including prisoners of war, prohibits any unjustified act or omission by the detaining power that causes the death of prisoners or seriously endangers their health, considering such behavior a grave breach of the Convention. Article 14 further emphasizes that the POWs are entitled to respect for their persons, honor, and dignity. Despite these clear provisions, Iraqi authorities repeatedly violated these principles in their treatment of prisoners of war. At times, their cruelty went so far as to include executions, abandoning wounded prisoners on the battlefield, and, according to testimonies of freed prisoners of war, even personally executing some of them.

The general conditions in the POW camps in Iraq—housing, food, hygiene, clothing, drinking water, and opportunities for intellectual or educational activities—were severely inadequate, even though all these needs were required to be provided free of charge by the detaining state. Due to poor sanitary conditions and intense psychological pressure, numerous illnesses were widespread among the POWs: diseases caused by vitamin and nutritional deficiencies; skin conditions such as itching, fungal infections, and scabies; chronic pain in the legs, kidneys, eyes, head, stomach, and teeth; infected wounds and long-term infections; dysentery; colds, heatstroke, pallor, cracked lips, extreme physical weakness; respiratory illnesses, tuberculosis, strokes; persistent fatigue and exhaustion; irritability, insomnia, nightmares, and severe stress; hepatitis, irritable bowel syndrome, and other contagious diseases; as well as neurological and psychological disorders, anxiety, fear, emotional strain, and constant mental pressure.

In ancient times, slavery was common, and those captured in war were often forced to work on farms or in the homes of the wealthy. In Iran, however, slaves—many of whom were engaged in military service, agriculture, domestic labor, or construction—were generally treated with relative leniency.

From an Islamic perspective, POWs fall into two categories. The first includes soldiers and those who actively participated in combat. The second consists of individuals who did not take part in fighting and were civilians, even if they were used in a supporting capacity. Members of the second group were not subjected to punishment, solitary confinement, or penal measures and were protected from harm.

Respecting the rights of POWs is emphasized not only in Islamic teachings but also in international conventions.

Imam Khomeini (ra) repeatedly referred to the freed POWs as a source of pride for the Islamic homeland, stating, among other remarks: “Greetings to the disabled, the missing, and the dear POWs, who are the pride of Islam and of their Islamic homeland”.

Following Iran’s acceptance of UN Resolution 598, the presidents of Iran and Iraq negotiated the exchange of POWs. On August 17, 1990, the first group of freed POWs returned to Iran. Therefore, the exchange process began, and the people of Iran, united in celebration, welcomed them home. That day came to be remembered as one of the greatest victories and public celebrations for the Iranian people.⁠[1]