Sira contains the life of the Prophet, it is accepted as a source for many branches of science. One of these is tafsir. Tafsir sources from the past to the present contain many materials related to the sira. The sira is needed to understand the connection between the verses, the reasons for the revelation of the verses, and the results of the events that took place. The relationship between these two fields helps to deepen the understanding of the basic principles of Islam and the life of the Prophet. Therefore, we can say that sira and tafsir are interconnected. Ömer Nasuhi Bilmen, who witnessed the foundation of the Republic and is considered one of the last representatives of the Ottoman tradition, also wrote a tafsir consisting of eight volumes. This study includes Ömer Nasuhi Bilmen's approach to the Battle of Badr in his tafsir in terms of the tafsir-history relationship. His work called Islamic Catechism made him known for his jurisprudential aspect. However, he also has a commentary aspect. His contributions to the sira, although not a work he wrote directly on the sira, emerge with the information and interpretations he provides about the life and sira of the Prophet in his tafsir and hadith studies. The works he has done and the works he has put forward are considered important sources for research conducted today. For this reason, it is important to recognize his tafsir and to determine the sira narrations he uses. There are quite a few narrations he includes about the Battle of Badr in his work. This battle has an important place in Islamic history because it was the first major war the Prophet fought with the Meccan polytheists. The aim is to determine the narrations Bilmen preferred about the Battle of Badr and the method he used. When we conducted a literature review, we could not find a study examining Bilmen's tafsir in terms of the sira, so this research was needed. It was determined that the narrations were mostly taken from Ibn Hishām's work called al-Sīra al-nabawiyya. Important points were found in the transmission of some narrations. For example, he included a companion whose name is not mentioned in the sources in the narration. Since he did not use footnotes, the reason for the error could not be reached. The deficiencies were tried to be corrected with the information we obtained from the sources. Bilmen wrote his commentary with the classical method. This is also seen in his approach to the sira. He generally conveyed the narrations as they were from classical sources. He did not subject them to any criticism. In his commentary, he first explained the verse and then included the relevant narration. He presented the narrations as the reason for the revelation of the verses. He included his views in seven of the twenty-two verses regarding the Battle of Badr. He interpreted the fact that Muslims defeated an army larger than them with a small number of men as a miracle. It has been concluded that Bilmen has a perspective on the Battle of Badr that is generally compatible with the basic works in Islamic history and the tradition of Islamic thought, but he exhibits an anachronistic approach in some narrations.