Ibn Kathir's (d. 774/1373) Qur’anic exegesis is one of the most popular tafsirs is modern times. Multiple editions have been published, several abridgments are available and an English translation has recently been released. Yet, there is little research on the work’s exegetical methodology. Previous scholarship conflates Ibn Kathir’s exegesis and theory of exegesis or hermeneutics. By relying on the exegesis’s introduction, earlier scholars argue that Ibn Kathir interprets the Qur’an through the Prophet, the companions and the successors. This hermeneutic privileges transmitted reports since it assumes that the early community explained most of the Qur’an. It also stands in contrast to the dominant philological approach that opens the Qur’an to a multitude of meanings throughout time. But in his actual exegesis, Ibn Kathir is unable to fully implement this hermeneutic. Ibn Kathir first rearranges the exegetical tradition based on his worldview that he adopts from his teacher Ibn Taymiyya. Ibn Taymiyya’s emphasis on the primary sources and his literalist interpretations are apparent throughout the exegesis. Ibn Kathir then inserts relevant Prophetic hadiths that previous exegetes do not mention. In other words, Ibn Kathir tries to raise the significance of Prophetic hadiths within the exegetical tradition. Much of the exegetical tradition is based on akhbar or reports from various religious authorities and previous religious communities. Ibn Kathir sought to deemphasize akhbari reports in favor of Prophetic traditions. Ibn Kathir frequently cites Prophetic hadiths first and omits akhbari reports that do not conform to his worldview. However, despite his efforts, Ibn Kathir was bound to the tradition that he worked to reform. Ibn Kathir was unable to alter the tradition’s themes, authority structure and philological approach. Ibn Kathir’s hermeneutic should thus be differentiated from his exegesis in that his hermeneutic is far more ambitious than what his exegesis is able to produce.