The conditions for these physical fast-breakers to be considered fast-breaking are three: knowledge, remembrance, and choice, along with the evidence and examples.

The Shaykh : For these fast-breakers, three conditions are required for them to actually break the fast; that is, a fasting person does not break his fast except with three conditions. Who has not taken this down? Please, come forward.
The student: ...

The Shaykh : All right, it says that knowledge, remembrance, and choice are required. The opposite of knowledge is ignorance, and the opposite of remembrance is?
The student: Forgetfulness.

The Shaykh : And the opposite of choice?
The student: Compulsion.

The Shaykh : The absence of choice, whether by compulsion or otherwise, is the absence of choice. All right, what do you say about a man who ate and drank, and then it turned out that the dawn had already appeared before he ate and drank? In other words, the dawn had appeared before he ate and drank. Is his fast valid or invalid?
The student: His fast is valid.

The Shaykh : Why?
The student: Because he did not know.

The Shaykh : Yes, it is valid; his fast is valid because he did not know. Give the reason; he said because he did not know. But the evidence, the evidence comes later. All right, the opposite of remembrance is?
The student: Forgetfulness.

The Shaykh : All right, if he ate or drank while forgetting?
The student: ...

The Shaykh : And is there no blame on him?
The student: His fast remains complete.

The Shaykh : And there is no blame on him. Perfect, correct. Rest now. The opposite of choice is the absence of choice, whether by compulsion or otherwise. A man wanted to rinse his mouth, so he rinsed it, and some water went down into his stomach from the rinsing?
The student: There is nothing on him.

The Shaykh : There is nothing on him. Why?
The student: Because it was not by his will.

The Shaykh : Yes, he did not choose it. Perfect. He did not rinse his mouth in order for the water to go down into his stomach, but it went down without his choice, so there is nothing on him. Similarly, if a man had intercourse with his wife while compelling her to do so, there is nothing on her because it was without her choice. All right, a man heard the adhan, so he ate or drank, and then the mu'adhdhin said that the clock had deceived him; he thought it was six-thirty, but it was six. What do you say?
The student: ...

The Shaykh : Is his fast valid?
The student: The sin is on the mu'adhdhin.

The Shaykh : No, the mu'adhdhin is deceived; he is a poor soul. The mu'adhdhin is doing his best; there is no sin on him. Do you agree that the fast is valid?
The student: Yes.

The Shaykh : But it turned out that it was during the day.
The student: He did not know.

The Shaykh : We say that knowledge is necessary, and this person was not knowledgeable. He broke his fast based on the mu'adhdhin, and the mu'adhdhin had been deceived by the clock. What remains for us is the student asking for the evidence, and asking for the evidence not for the sake of being difficult. All right, and I especially encourage students of knowledge; otherwise, it becomes a problem for the layperson. If you bring every verse to the layperson and say this is the evidence, he will say, "By Allah, give me a second evidence." But a student of knowledge should ask for the evidence in order to be on clear understanding. Asking for the evidence not for the sake of being difficult means that his intention is not to harass the mufti. This is good, and we encourage it. As for the one whose intention is to cause difficulty and be harsh, The evidence that an ignorant person does not break his fast with what happened of the fast-breakers is the saying of Allah the Exalted: So Allah said: And ignorance is part of error. And His saying the Exalted: And this person did not intend the act, nor did he intend to corrupt it. And what is established in Sahih al-Bukhari from Asma' bint Abi Bakr (may Allah be pleased with them both), she said: And this is an explicit text in the very issue.
All right, the evidence for forgetfulness is His saying the Exalted: And what is established in the authentic hadith from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: The evidence for the absence of choice is His saying the Exalted: So He pardoned disbelief by compulsion, and disbelief is the greatest of sins. If disbelief is pardoned by compulsion, and it is the greatest of sins, then what is less than it is all the more so. And there is the famous hadith: All right, may Allah reward you. So, praise be to Allah, we are reassured that the previous lessons remain in your minds.