What is the validity of accusing the fatwas of the Permanent Committee of ignorance in their answer regarding the fasting of a traveler and the breaking of the fast by an airplane passenger, and what is the validity of the claim that the hadiths they cited, such as: "The one who fasts while traveling is like the one who breaks his fast while at home" and "Indeed, only the latter is taken," are abrogated, and what is the validity of their citing the action of Umar ibn al-Khattab regarding making up for missed fasts?

It is not permissible to mock a Muslim; this is one of the major sins. The sin increases if it is directed at the elderly, scholars, and memorizers of the Qur'an. Whoever wishes to discuss a scholarly matter should do so with politeness and respect.

The majority of scholars hold the view that both fasting and breaking the fast are permissible during travel, while the Zahiris maintain that breaking the fast is obligatory. The majority relies on the hadith (definition) of Hamza ibn 'Amr al-Aslami, who asked the Prophet (peace be upon him), "Should I fast while traveling?"—and he was a frequent fasters—to which the Prophet replied, "If you wish, fast; and if you wish, break your fast," along with other hadiths.

The Zahiris, however, rely on the verse: "So whoever among you is ill or on a journey [during them] - then [he is to make up] an equal number of other days" (Al-Baqarah 2:185), and on the hadith from the conquest of Mecca, in which the Prophet (peace be upon him) described those who fasted as disobedient, as well as on a weak hadith.

Scholars have clarified that the Zahiris' reliance on the verse is not sound, that the hadith from the conquest of Mecca does not indicate abrogation, and that the description of the fasters as disobedient does not imply the prohibition of fasting. Rather, it was either for not taking the concession, or because the Prophet (peace be upon him) was their leader and commander in war and ordered them what was most beneficial for them and for the war, but they disobeyed him, so he described them as disobedient. As for the last hadith, it is weak.

The preponderant opinion is that of the majority, which states the permissibility of both fasting and breaking the fast while traveling, as it is a concession.