The real reason behind the scholars’ disagreement over the number of rakʿahs in Tarāwīḥ

If someone asks, “Granted that all these objections are groundless and that the textual proof stands unopposed, what, then, made the scholars differ about the number of Tarāwīḥ rakʿahs?” we answer: In our estimation the matter goes back to only two causes—no more.

First—and this is the stronger and more widespread cause—many scholars simply never came across the ḥadith that states the precise number. Whoever has not received that report is excused for failing to act on it, for Allah quotes His Messenger regarding the Quran: “so that I may warn you with it and everyone it reaches” (Q 6:19). Indeed, such a person is rewarded, in keeping with the Prophet’s words:

12 (authentic)
“When a judge exercises ijtihād (independent reasoning) and gets it right, he receives two rewards; if he strives and errs, he still receives one reward.” Reported by al-Bukhārī and others.

Second: some did know the text but understood it in a way that, in their view, did not oblige them to stop at that number or forbid adding to it. This stems from certain interpretive approaches that may occur to scholars—rightly or wrongly—such as the Shāfiʿīs’ claim: “As for ʿĀʾishah’s statement, ‘The Messenger of Allah ﷺ never exceeded eleven rakʿahs in Ramadan or at any other time,’ it refers only to Witr.” Explanations of this kind do not bind others to accept them, since those others consider such arguments weak. Look, for example, to ⦗40⦘