The sayings, practices and taghrir of the Prophet (pbuh) have been spread in the early Islamic society under the influence of various factors and have been transferred to later periods. In addition to the assertions and teachings of the Prophet, another factor was the arrival of groups of new Muslims or seekers of truth to the presence of the Prophet, who were called "Wufud". The actions of "Wufud" include announcing the acceptance of the Prophet's mission, request the prophet's representative to accompany them to teach them the rules of Islam, and bilateral agreements in the field of war and peace. On the other hand, the Prophet's effort was to teach the principles of belief, Quran and the rules of religion, determine financial duties and sending letters and sending agent. By examining the books of history, Prophetic biography and schools related to the beginning of Islam, the most important issues exchanged and actions taken during the delegation's meeting with the Prophet can be read. The most important results of these journeys in the spread of Islam and the publication Sunnah, the following are worth mentioning: the teaching of monotheism and emphasis on ruin of the manifestations of polytheism, laying the foundations for the expansion of the territory of Islam, teaching the Qur'an and publishing its teachings, teaching prayer, explaining the financial rules of Islam, especially zakat. Knowing the methods and content of the Prophet's programs in this field can lead to more success in the present era.

Sīra writing (that is, works about life and practices of the Prophet), which emerged in the Islamic world from mid-second century AH onwards, was not limited to a particular sect but rather was practiced by various Islamic factions, including the Imāmiyya. Sources have pointed to an impressive number of sīras written by Imāmi scholars. These works have been written in different categories, including the Prophet’s battles (al-maghāzi), his virtues (faḍāʾil), evidence of his prophethood (dalāʾil), delegations of the Prophet (wufūd), narrations or hadiths, and the like. An analysis of the available texts from these categories’ points to the emergence of a model among Imāmi authors, which was different from the common Sunni tradition in terms of context and method. Accordingly, in this article we adopt a descriptive approach to introduce the famous Imāmi sīra writers, followed by a content analysis of their available works to explain and clarify the fact that within the period in question, sīra writing was a common tradition among the Imāmiyya, which has sustained through different forms and models.

With the advent of Islam, many Arab tribes sent their delegations to Medina to know about the Prophet and the new religion called Islam. The major that deals with the details of these delegates is called delegatography. Like many other Muslims, the Shiites (Imāmiyya) paid attention to this subject matter as well. The authorities cite three important works as: Wufūd (delegates), written by Hussain b. Muhammad Azdī and Mundhir b. Muhammad Qābūsī. They were all from the Shiite scholars. The very work, however, is not available and no narration, related to the issue of delegations, is reported in the Shiite canonical Hadith collections. Only a few traditions being reported from Azdī and Qābūsī are available in the Sunnite sources. Usd al-Ghāba is the first [important] work that relates traditions on delegates from Azdī and Qābūsī. Nevertheless, it does not imply that he had access to the original book. Many who have mastered rijāl [science of men] are of the view that Azdī had been from the Mashāyikh of Qābūsī. This report and the like give rise to this probability that Qābūsī’s book might have been a copy of his master’s work. This paper sheds light on Imāmiyya delegatography in the light of the writer’s analysis of the available traditions.