With his bureaucratic duties and the edited books, Omer Nasuhi Bilmen, an influential scholar in religious education during the Republican period, wrote voluminous works both on the methodology and history of exegesis (tafsīr) and the Qur‟ānic exegesis. This article deals with his separate exegetical work on the Chapter of al-Fath, which is less studied, and the allusive/sufistic interpretations of that work in particular. Having targeted the larger society in general as the audience in his eight-volume exegesis on the entire Qur‟ān, Bilmen interprets each chapter concisely. His exegesis on the Chapter of al-Fath, which he wrote on the 500th anniversary of the conquest of Istanbul, may be considered more scholarly and detailed work both with regard to the content and the evaluations. In the mentioned work, he first provides an explicit interpretation of each verse of the Chapter of al-Fath, then he presents his allusive comments under the title of „Ma’nā Tasawwufī: Ishārat al-Qur’āniyya’ (Sufistic Meaning: Qur‟ānic Allusions). In these sections, by using the method of i’tibār (consideration), Bilmen makes analogies between the explicit meaning of the verses and their sufistic meaning. For example, he draws allusive inferences on such concepts as jihād against the enemy and struggle with the self (nafs), the conquest of land and the opening of the heart, the booty obtained at the end of the war with the enemy and the sufi rank gained at the end of the struggle with the self. However, it can also be seen that Bilmen takes the grade difference between the explicit meanings of the verses and their sufistic meanings into account, and he has a tendency of using the terms of ta’wil (explanation), ma’nā (meaning) or ishāra (allusion) instead of tafsir (interpretation). That is because Bilmen does not regard sufistic interpretations of the Qur‟ān as an actual exegesis and deems such meanings among allusions and subtleties which the verses contain.