Such a narration has been reported from Abu Huraira (may Allah be pleased with him) in Al-Mustadrak 1: 320, 323, 588, and it was said: Authentic according to the conditions of Muslim. In the Sunan of Al-Bayhaqi Al-Kabir 4: 218, Sunan Al-Daraqutni 2: 165, Sunan Abu Dawood 2: 302, and Musnad Ahmad 2: 510, however, the senior scholars of hadith have stated that it is not authentic through its two chains. Al-Hafiz Abu Hatim Al-Razi said: "These two hadiths are not authentic. As for the hadith of Ammar, it is reported from Abu Huraira (may Allah be pleased with him) as a stop (mauquf), and Ammar is trustworthy, and the other hadith is not authentic." Refer to: Al-‘Ilal of Ibn Abu Hatim 1: 123, 1: 256, and the detailed discussion on the weakness of this hadith can be found in the book "Sahih Sifat Siyam Al-Nabi" (The Authentic Description of the Prophet's Fasting) pp. 82-84. This hadith, in its apparent meaning, contradicts the Quran in His saying: (And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].) Al-Baqarah: 187. However, if this hadith is authentic, it can be interpreted in the following ways:1. The intended call is the first call of Bilal. Al-Allaqami said: "It is said that the intended call is the first adhan of Bilal; due to his saying (peace be upon him): 'Indeed, Bilal calls at night, so eat and drink until Ibn Umm Maktum calls.'" Refer to: "Badhl Al-Majhud Sharh Sunan Abu Dawood" 11: 151. Al-Hafiz Al-Bayhaqi said in his Sunan Al-Kabir 4: 218: "If this is authentic, it is understood by the general scholars that he (peace be upon him) knew that the caller was calling before dawn, so that drinking occurs just before dawn... to be in accordance with his saying (peace be upon him): 'Let not the call of Bilal prevent any of you from eating suhoor, for he only calls to awaken your sleeping ones and to return your standing ones.'"2. The intended meaning is certainty of the dawn's arrival or doubt. Al-Azizi said in "Al-Siraj Al-Munir" 1: 144: "The meaning is that it is permissible for him to eat and drink until he is certain of the arrival of the true dawn, and it appears that the predominant assumption is included with certainty here. As for the one who doubts the arrival of dawn and the continuation of the night if he is uncertain about them, our scholars said: It is permissible for him to eat because the original assumption is the continuation of the night. Al-Nawawi and others said that the scholars agreed on this, and among those who stated this are Al-Darimi, Al-Banduniji, and countless others." Al-Qari said: "This is if he knows or assumes that dawn has not yet arrived." Ibn Malik said: "This is if he is not aware of the dawn's arrival; however, if he knows that it has risen or doubts it, then no." Refer to: "Badhl Al-Majhud Sharh Sunan Abu Dawood" 11: 152.3. The intended call is the call to Maghrib. Imam Al-Manawi said: "The intended meaning is if the fasting person hears the adhan for Maghrib." Al-Allaqami Muhammad Yahya said: "If the intended call is the call to Maghrib, then the meaning is clear, which is that he should not wait after sunset for any completion of the call or otherwise, but he must hasten to break his fast." Refer to: "Al-Siraj Al-Munir Sharh Al-Jami Al-Saghir" 1: 144, and "Badhl Al-Majhud" 11: 152.4. The prohibition of eating is related to dawn, not to the adhan. Al-Saharunfuri said in "Badhl Al-Majhud" 11: 152: "The best interpretation of this hadith is to say that this statement by the Messenger of Allah (peace be upon him) indicates that the prohibition of eating is related to dawn, not to the adhan, for the caller may hasten to call before dawn, so the adhan is not considered if the arrival of dawn is not known. This ruling is for those who are knowledgeable about dawn, while the common people who do not know should be cautious, and Allah knows best." Al-Allaqami Muhammad Yahya said: "If it is intended by it the call to the Fajr prayer, then the meaning is that the call is not considered, but rather the criterion is dawn. So if the caller calls and the fasting person knows that dawn has not yet broken, he should not put down his food until he fulfills his need. This has been derived from the verse: (Until the white thread of dawn becomes distinct to you from the black thread [of night]), indicating that the intended meaning is to ascertain without the actual breaking of dawn, which is more suitable for the common people considering the ease of the law, as most of the elite are also unable to grasp its reality, so how about the non-elite? Thus, to base the matter on the actual breaking of dawn is not free from hardship and obligation." Refer to: "Badhl Al-Majhud" 11: 152.5. It is applicable to situations other than fasting. Al-Allaqami Muhammad Yahya said: "You can interpret the narration as not related to the state of fasting, so it does not pertain to dawn or Maghrib, but rather it is related to the matter of prayer, similar to his saying (peace be upon him): 'When the evening prayer is due and the evening prayer is established, then begin with the evening prayer.'" In Musnad Ishaq ibn Rahuyah 2: 120, for they are presented in a similar manner, and the concern in both is the interruption of the prayer by engaging in something other than the matter of prayer. Just as it is presented in fulfilling his need, it is also presented in fulfilling his need for drink, so what is required does not apply. And Allah knows best." Refer to: "Badhl Al-Majhud" 11: 152-153.