Ibn Kathīr’s Tafsīr is defined as an exegesis by narrative (tafsīr-bi-l-riwāya) based on the modern distinction riwāya-dirāya exegesis and draws specific attention in field studies. However, Ibn Kathīr’s Tafsīr, in terms of this categorisation, intensively employs the method of attestation (istishhād) by poem. Following from this, this study’s purpose is to present the way in which Ibn Kathīr’s Tafsīr uses the method of attestation (istishhād) by poem. With this purpose, this paper explains how the method of attestation by poem (istishhād) is used through examples, and notes the rich content of the Tafsīr by virtue of istishhād. In the framework of the examples of istishhād explained in this study, it has been noted that Tabarī (d. 923) and Ibn Kathīr use the same shawahid (pl. istishhād) for exegeting the same verse which clearly indicates that the tafsīr of Tabarī is the source of Ibn Kathīr’s examples of istishhād. This observation is confirmed with Ibn Kathīr’s direct use of Tabarī without recourse to the primary sources. In a way, this also might explain that Ibn Kathīr uses the attestation by poem (istishhād) as a technique of tafsīr bi-l-riwāya. It is clear that comparative analyses on how the exegetes use the method of the attestation by poem may contribute to the discussion regarding the distinction on dirāya-riwāya exegesis. Moreover, in this study it has been maintained that Ibn Kathīr’s Tafsīr uses the poem not only to employ istishhād but also to enrich the content of the exegesis. Ibn Kathīr’s employment of poem in this way is linked to his exegetical preferences which is also a technique of dirāya exegesis. It is clearly important and significant to see the characteristic of dirāya exegesis for a tafsīr almost exceptionally defined as riwāya.