Specific evidence regarding the consideration of these three conditions in fasting.

The Shaykh : O Muhsin, are there specific evidence?
The student: ... .

The Shaykh : Rest a moment, he is almost... saying, "Take us." Listen, are there specific evidence regarding what concerns fasting? We say yes, there is specific evidence. As for ignorance of the ruling, the evidence is the hadith of 'Adi ibn Hatim (may Allah be pleased with him) that he fasted and placed two cords under his pillow, one black and the other white, and he would eat and drink, taking his pre-dawn meal, while looking at these two cords until the white became distinct from the black, and then he abstained. He mentioned this to the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) said to him: This man ate and drank while ignorant of what? Of the ruling. He thought that this was the meaning of the noble verse, so it was ignorance of the ruling. As for ignorance of the situation, its specific evidence is what al-Bukhari narrated from Asma' bint Abi Bakr (may Allah be pleased with her and her father) that she said: This is ignorance of what? Of the situation. And she did not mention that the Prophet (peace and blessings be upon him) ordered them to make up the fast. If making up the fast had been obligatory, it would have been part of the Shari'ah, and the Shari'ah must be conveyed by the Prophet (peace and blessings be upon him). If he had conveyed it, the Ummah would have transmitted it, for it is impossible for the Shari'ah to be lost forever. Thus, it is clear that if a person eats thinking that the sun has set, and then it turns out that it has not set, his fast is valid. Likewise, if a person eats at the end of the night thinking that the dawn has not appeared, and then it turns out that it has appeared, his fast is valid. As for forgetfulness specifically in fasting, the evidence is the hadith of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: Listen or pay attention to his saying: In this is the indication that this fast in which eating or drinking occurred out of forgetfulness has no deficiency; there is no deficiency in it, due to his saying: Then consider his saying: It becomes clear to you that the action of the forgetful person is not attributed to him as a ruling, because he attributed that to whom? To Allah. And this is the reality. However, it is obligatory for the ignorant person, once he knows, to abstain from eating and drinking. And it is obligatory for the forgetful person, once he remembers or is reminded, to abstain from eating and drinking. Here is a question: If you see a person doing something that breaks the fast, such as eating or drinking, and you know that he is forgetful, do you inform him of that, or do you say, "This is what Allah has fed and given him to drink, let him eat and drink"?
The student: The first one.

The Shaykh : The first? The first is that it is obligatory for you to inform him that he is fasting, or more correctly, it is obligatory for you to remind him that he is fasting. Because the forgetful person, even though he is excused, the one who remembers is not excused. The evidence for this is the saying of the Prophet (peace and blessings be upon him): He ordered them to remind him if he forgot. And although this was in prayer, the rest of the acts of worship are like it. If a person does something in acts of worship that invalidates them, but he is excused for it due to forgetfulness, then it is upon the one who remembers to remind him. This is part of the completion of cooperation in righteousness and piety, and the completion of Islamic brotherhood. The third condition:
The student: Intention.

The Shaykh : Intention. If a person does something that breaks the fast without intention, then there is no making up of the fast upon him, and his fast is complete. And we have mentioned the evidence for that in the saying of Allah the Exalted: Good.