This study undertakes a comparative examination of the views of Fak̲h̲r al-Dīn al-Rāzī and Ṣadr al-Mutaʾallihīn (Mullā Ṣadrā) regarding the knowledge of God (maʿrifat Allāh) across three axes: its possibility (imkān), necessity (wujūb), and status. Employing a descriptive-analytical method, the study gathers and analyzes data by referencing the primary corpus of both thinkers. The findings indicate that while both scholars concur on the fundamental possibility of human knowledge of God, they underscore the intrinsic limitations of the human intellect in comprehending the divine “specific essence” (al-d̲h̲āt al-mak̲h̲ṣūṣa). From their perspectives, knowledge of the divine existence, attributes, and acts is attainable through ratiocination (acquired knowledge, ʿilm ḥuṣūlī) and intuition (knowledge by presence, ʿilm ḥuḍūrī). However, apprehending the core of the divine essence (d̲h̲āt) transcends human capacity and remains contingent upon special divine providence (ʿināya). Regarding the axis of necessity, both thinkers regard the knowledge of God as a definitive rational and revelatory obligation, the ultimate telos of which is the attainment of otherworldly felicity, proximity to the Divine, and the realization of sincere worship. Regarding its status, both attribute to this knowledge a preeminent position, considering it the pinnacle of all sciences (raʾs al-maʿārif), the foundation for the validity of worship, and the ultimate purpose of human creation. Despite these extensive commonalities, divergences emerge in their modes of explication and their emphases on specific aspects. Notable among these is the pivotal role of “divine providence” as a condition of possibility in Fak̲h̲r al-Rāzī’s theological framework, which contrasts with Mullā Ṣadrā’s philosophical emphasis on “existential progression and self-knowledge” (maʿrifat al-nafs) as the foundational context for the realization of this knowledge.