re: hamza's propositions initiate belief

Reducing belief formation to hearing propositions is oversimplifying.
Beliefs form based on direct experiences, observations, & personal reflection, et al.

There must be intuitive primordial knowledge which Allah initiates in the mind—the aim of all proofs is to go back to it.

As our cognitive faculties incline to know, understand, and communicate true belief of and from Allah — how is this possible if we abandon our mind's due role in faith ?
If faith is supposed to be on our limbs, what acts to put it there ? If faith is supposed to be in our heart, how do we know it to testify to it? If faith is supposed to be in our soul, how do we accept its meaning? If faith is supposed to be on our tongue, in what way do we speak it?
Our faith is an expression of the entire being. Any other faith, you will have to put those faculties in a box — such as your heart, your mind, and so forth.

The "evidentailist objection to theistic belief" (p = Allah exists):
> 1. S knows that p, if it is based on a good argument
> 2. there is no good argument that p
> c. therefore, S does not know that p

"Theistic Evidentialism" (TE) would reject premise 2. Hard-TE holds that good argument/evidence/reason MUST be necessary for belief; Soft-TE (with which Islam is compatible) is that it MAY BE necessary.
"Fideism" rejects the argument as erroneous; belief is a pragmatic commitment of our moral faculties, beyond reason (think of Pascal's wager). Hard-Fideism would hold reason as hostile or even contrary to faith; Soft-Fideism (with which Islam is compatible) is that faith is in some sense supra-rational, although complementary and compatible with reason — revelation and reason are together, performing different roles.
"Reformed Epistemology" would deny premise 1; belief in Allah is a basic belief acquired by unadulterated, pure reason, as a natural machination of the mind's inner-workings. This belief in Allah is properly basic, an involuntary product of properly functioning faculties, being both rational and warranted.

Our emphasis on reason as being congruent with revelation means affirming that, in some sense, reason is the epistemic ground for accepting revelation; also, inferential evidence may be epistemically required for knowledge of Allah.
At the same time, this acknowledgement of being able to know Allah non-inferentially via the inclination of our natural constitution, coupled with the notion that this natural constitution is nurtured spiritually, means that it’s possible to see Islam as embracing all three religious epistemological positions: theistic evidentialism, fideism, and reformed epistemology.

This being so in the sense that, although it is quite clear this position maps onto reformed epistemology in the fullest sense, it can also be seen as a soft theistic evidentialism and a soft/responsible fideism.
The evidentialism can be gleaned from the fact that there is a broad evidential scope when it comes to evidence drawn upon to know Allah i.e., a sign (āyāt), argument (dalīl), testimony (khabar), and spiritual inspiration or deep religious experience (ilhām).
Our fideism can be gleaned from this understanding that religious knowledge grounded on a sound disposition or fiṭra (innate natural constitution), rests on religious and spiritual practice such as meditative remembrance of Allah, without which the mind/heart (qalb) is unable to grasp the evidence for Allah.

Thus, belief in Allah is apprehended involuntarily by unadulterated, pure reason, as a natural expression of the mind's inner machinations—an innate inclination of the human constitution, whereby Allah (Allah), the Necessary Being, is known as the ultimate cause and source of all existence and intelligibility.

This can be described as an intuitive, a priori knowledge that's available to all human beings by their very nature as rational beings.
Though innate knowledge, and present in all human beings, it may be obscured or suppressed by various factors, such as cultural or intellectual influences.

The vast majority (perhaps even all) of what we regularly and justifiably take ourselves to know comes about variously—and often through a corroborative combination of—precisely the same kinds of factors and considerations upon which the most solid, stable, and evincive cumulative case for the existence of Allah and the basic truths of religion can be made.

The basis of belief in Allah is upon 4:
   the natural inclination [Fitrah],
   the intellect [Aql],
   the legislation [Shari’ah], and
   the senses [Hawass].

It is a decision that can be made informed & critically, from evidence and rational reasoning — but also may be non-inferential, without propositions.

As to how we know anything— we know through 3 sources:
   sound sense perception,
   reliable reporting, and
   logic & reasoning.

The only thing that is unknown through the former two, that can be apprehended through the latter (logic & reasoning) is the existence of the Necessary Being (the Creator) through that innate, necessary knowledge of our logical principles.

i.e. there are things that are unseen, and we innately incline —through our original disposition— to knowing the only thing we can innately know among the unseen: the Creator.

The more certainty that we have in the Creator Most High, the more certainty we will have in His having all of the attributes of perfection, and none of the attributes of imperfection: the more certainty in His Perfect Justice.
When we see this life, we know it is full of injustice and people die in that state. our living appears to result in our dying with some injustices experienced, and with our living is the accountability for those injustices.
Therefore, since this Perfection necessitates Justice—and our in our living is accountability to Him: this means we will live again with a period of full accountability attaining full justices.
So—it must be that we live again to be accountable to His Justice.
That is known the Last Day, the Day of Judgment, the Day of Resurrection, the Day of Recompense, etc—wherein all souls that have lived and died will be resurrected and held to account in His Perfect Justice.
The more certainty that we have in that Day — the more we will want to meet Him, being pleasing to Him, not angering Him or deserving His Wrath or having gone astray.
That is something we need constant help with, and so we are regularly in need of connecting to Him for that success and guidance from Him.

The more people are in need of knowing something, Allah facilitates for them the evidence for its knowledge, such as the proofs for knowing Who He is, the proofs of His Messenger’s prophethood ﷺ, the proofs of His Power and Knowledge, etc.
Such proofs are numerous and conclusive.
Revelation points out the main rational arguments in these issues and others.
The tools of logic-based reasoning in the Qur’an and the prophetic tradition are distinctly simple and clear.
They are easy to digest and are in absolute alignment with the innate disposition of humankind.
These tools are the most beneficial of rational proofs and are congruent with most souls.

Conclusively, the true faith perfected by the Creator —this faith of complete submission to Allah Almighty (known in Arabic as "Islam")— is an expression of the entire individual.
Faith, in Islam, is not a blind belief without rationality; rather, its reality entails sincere affirmation of that rationality and basis from which belief springs forth.

As an ideal of revelation, certainty of faith does not arise as an expression of the whole individual except with voluntary submission, and the necessity of its reasoning & intellect in the attaining of understanding. Such faith is without doubt, and with no intellectual justification in abandoning; we are faced with the choice of surrendering to the Truth, or being in denial of the empirically evident.

Truly, Allah Almighty says:
     “Can those ˹believers˺ who stand on clear proof from their Lord be like those
      whose evil deeds are made appealing to them and ˹only˺ follow their desires?” (Qur’ān 47:14)

We ask Allah to turn our hearts favourably to Him and to His religion.
Indeed, He is the Turner of Hearts.

And Allah Almighty certainly knows best.