This study examines the topic of raising the hands during prayer (Raf al-Yadain), one of the practical applications of the Prophetic Sunnah, based on the Sunan al-Arbaa (Abu Dawud, al-Tirmidhī, al-Nasai, and Ibn Majah), with the aim of analyzing the relevant narrations. Since variations in narrations regarding the form of prayer also form the basis for differences among Islamic legal schools, the issue of Raf al-Yadain is not merely a matter of ritual practice but also reflects differences in the interpretation of the Sunnah itself. In this context, the study presents a systematic analysis of the narrations in the Sunan al-Arbaa in terms of their numbers, chains of transmission (isnad), textual variants, and distribution among the Companions. Using the documentation method, one of the qualitative research approaches, the relevant narrations were identified and analyzed according to the principles of classical hadith criticism. After locating all Raf al-Yadain narrations in each of the four Sunan works, these narrations were examined in detail with regard to their classification as marfu (attributed to the Prophet), mawquf (attributed to a Companion), sahih (sound), or daif (weak), as well as their chains of transmitters, recurring motifs, and legal contexts. The views of both classical and contemporary hadith scholars were taken into consideration, and the authenticity levels of the texts were comparatively evaluated. The findings indicate that, within the scope of the Sunan al-Arbaa, narrations supporting the practice of Raf al-Yadain show a clear superiority in both number and authenticity. Reports describing the raising of the hands at three or four points during the prayer were found to have been widely practiced among the Companions. In contrast, narrations indicating that the hands were raised only at the opening takbir were generally either weak in their chains or abridged variants. The differing interpretations of the schools of law are based not only on the preference for certain narrations but also on Companion practices, regional traditions, and methodological approaches. In conclusion, this study evaluates the issue of Raf al-Yadain not only as a matter of legal debate but also as a concrete example that illustrates the relationship between hadith and Islamic jurisprudence. It aims to clarify, on an academic basis, the scholarly value of the variant narrations and the jurisprudential foundations of inter-school preferences.