<![CDATA[An important issue in the study of hermeneutics is the dialectical relationship between the life experiences of figures and the interpretation of religious texts. This research aims to analyze life experiences (autobiography) as an instrument to explore divine messages. Methodologically, this study uses Paul Ricoeur's Triple Mimesis theory, which includes three stages of hermeneutical construction: Mimesis I (prefiguration), which refers to the experience that precedes the narrative. Mimesis II (configuration) is the process of structuring experiences into meaningful stories, and Mimesis III (refiguration) is the process when the narrative interacts with the reader and generates new understandings. The results of the textual analysis show that the hermeneutical construction is clearly confirmed through five forms of Hamka's autobiographical narrative, which include: (1) performative function through the Denver Narrative (QS. al-'Ankabut [29]:45); (2) social criticism through the Narrative of Minangkabau Women (QS. al-Baqarah [2]:228); (3) therapeutic function through Prison Narrative (QS. Hud [11]:11); (4) contextual interpretation through the Ann Arbor Slaughterhouse Narrative (QS. al-Maidah [5]:4); and (5) methodological elaboration through the Narrative of Public Lectures at Andalas University (QS. Ali 'Imran [3]:104). From the narrative conveyed by Hamka, he wants to show that the Qur'an is not just a divine kalam that is only understood explicitly but can be explored more widely through certain experiences and contexts. These findings show a new trend that in contemporary Islamic studies, the subjectivity and living space of an interpreter are recognized as methodological instruments that enrich the depth of meaning of sacred texts.]]>
