Kısas-ı Enbiya is a work written by Cevdet Pasha towards the final years of his life. In the early parts of the book, the stories of the prophets from Prophet Adam to Prophet Muhammad are recounted. It discusses the emergence of the Islamic religion, the life of the Prophet, and in the later chapters, it covers the Rashidun Caliphs, the Umayyad and Abbasid caliphs, other Islamic states, and the early periods of Ottoman history. The work, penned primarily for educational and instructional purposes, consists of twelve parts. The first six parts were published during Cevdet Pasha's lifetime. The complete and error-free version was published in twelve parts by his daughter, Fatma Aliye Hanım. Cevdet Pasha's language, which at times presents examples that could be called stylistic masterpieces in this work, has been appreciated by many writers. The work was quickly embraced by the public and became one of the most widely read books on the life of the Prophet (sira).

In this work, Ahmet Cevdet Pasha employs a style very different from the books written in the field of sira before and after him. While narrating various events, the late Pasha writes with such a vivid expression that it is as if he had lived through that era and witnessed the events himself. The author's Turkish is very beautiful, and his style is literary. One of the most striking aspects of the book is the simplicity, sincerity, and warmth in his style.

When referring to our Prophet, the author uses names employed by great scholars of the past, such as “Hatemu’l-Enbiya hazretleri” (Seal of the Prophets), Resul-i Ekrem, Fahr-i Âlem, or Fahr-ı Kâinat. He describes our Prophet and his companions with enthusiastic respect and love. He rejoices in their victories and successes; he grieves and feels sorrow for their defeats. After mentioning the blessed names of our Prophet, he always includes the phrase “sallallahu aleyhi ve sellem” or prayer phrases such as “aleyhiekmeluttehâyâ.” Regarding the companions of the Messenger of Allah, he takes care to use respectful expressions such as “ashab-ı kiram” and “ashab-ı güzin,” which were used by righteous scholars of the past. After their names, he unfailingly adds prayer phrases such as “radiyallahu teâlâ anh.” His heart-felt bond, respect, and love for the Messenger of Allah also emerge when he speaks of his adversaries. Compliant with the Quranic verse, “Those who are with him are severe against the disbelievers and merciful among themselves,” he refers to the polytheists with condemnatory expressions such as “lânetullahi aleyh” whenever their names are mentioned.