The issue of female prophethood is one of the challenging topics in the field of religious anthropology and comparative women's studies, playing a fundamental role in understanding the attitude of divine religions toward women and their spiritual capabilities. The main research question is: based on which interpretive principles have Shi'a and Sunni commentators affirmed or negated female prophethood, and what are the roots of their disagreements? The aim of this study is a comparative examination of Shi'a and Sunni commentators' views on female prophethood, relying on authoritative interpretive sources, and identifying their points of agreement and disagreement. The research method is descriptive-analytical with a comparative approach, and data have been collected through library and documentary studies by referring to authoritative Shi'a and Sunni commentaries. The findings indicate that the majority of Shi'a and Sunni commentators agree on the negation of legislative prophethood (risālah) for women, citing verses that negate the messengership of women (Q. 12:109; 16:43; 21:7) and the verse of qiwāmah (Q. 4:34). In contrast, a group of commentators such as Qurṭubī, Ibn Ḥazm, and Abū al-Ḥasan al-Ash'arī, by citing revelatory verses addressed to women and conceptually distinguishing prophethood from messengership, have affirmed the prophethood of certain women. Among Shi'a commentators, a more conservative approach prevails, and Mary's prophethood is generally negated. The difference in approach between Shi'a and Sunni commentators, rather than stemming from differing theological foundations, arises from gender presuppositions and prevalent power discourses in both interpretive traditions.