As for the statement that the year is three hundred and fifty-four days because the heavens and the earth were created in six days, which were then deducted from three hundred and sixty days, this does not require that any particular month among the months of the year must always be thirty days. Rather, it only requires that those six days be distributed across the months collectively, without giving preference to any specific month, and without specifying which month must be deficient instead of complete. As for the statement that the months of the year differ in completeness and deficiency, such that among them there is a complete month and a deficient month, this also does not prove the opponent’s claim regarding the month of Ramadan, as he alleged, nor his ruling regarding Sha’ban, namely that it is deficient in every circumstance. This is because the months may indeed be as described, containing both completeness and deficiency, but not necessarily according to a fixed sequence or order. Rather, it is not impossible that two consecutive months may both be complete, or that two successive months may both be deficient, or even that three months may occur in the same manner, as we have already explained. With what we have mentioned, this remains in agreement with the statement that among the months there is a deficient month and a complete month, since the explicit wording of the hadith contains no mention of whether these months must be connected or separated.