The Messenger of Allah ﷺ said, "Each prayer has a beginning and an end. The beginning of Zuhr's time is when the sun passes its zenith, and its end is when the time of Asr begins. The beginning of Asr's time is when its time enters, and its end is when the sun turns yellow. The beginning of Maghrib's time is when the sun sets, and its end is when the horizon's twilight disappears. The beginning of Isha's time is when the horizon's twilight disappears, and its end is at midnight. The beginning of Fajr's time is when dawn breaks, and its end is when the sun rises."
حدثنا محمد بن فضيل حدثنا الأعمش عن أبي صالح
قال رسول الله ﷺ إن للصلاة أولا وآخرا وإن أول وقت الظهر حين تزول الشمس وإن آخر وقتها حين يدخل وقت العصر وإن أول وقت العصر حين يدخل وقتها وإن آخر وقتها حين تصفر الشمس وإن أول وقت المغرب حين تغرب الشمس وإن آخر وقتها حين يغيب الأفق وإن أول وقت العشاء الآخرة حين يغيب الأفق وإن آخر وقتها حين ينتصف الليل وإن أول وقت الفجر حين يطلع الفجر وإن آخر وقتها حين تطلع الشمس
Its isnad is sahih. Tirmidhi related it, no. 151, in our commentary 1:141-142 of Mubarakpuri's commentary, and Ibn Hazm in Al-Muhalla 2:168 [in our edition]. Daraqutni related it in Sunan, p. 97, and Bayhaqi in Sunan al-Kubra 1:375-376, all of them through Muhammad bin Fudayl, with this same isnad. Tahawi related a portion of it in Maani Athar 1:89, also through Ibn Fudayl.They have found fault with this hadith on a defect that does not actually undermine it. Tirmidhi said, after relating it, "I heard Muhammad [meaning Bukhari] say, the hadith of Amash from Mujahid concerning the prayer times is more sahih than the hadith of Muhammad bin Fudayl from Amash, and the hadith of Muhammad bin Fudayl is a mistake. Muhammad bin Fudayl erred in it." Then Tirmidhi related the hadith of Amash from Mujahid to which he referred, with his isnad going back to Abu Ishaq Fazari, from Amash, from Mujahid, who said, "It used to be said that prayer has a beginning and an end," and he mentioned something similar in meaning to the hadith of Muhammad bin Fudayl from Amash.Abu Hatim likewise held this view decisively. His son mentioned in Ilal, no. 273, vol. 1, p. 101, that he asked his father about Ibn Fudayl's narration of this hadith, and he said, "This is a mistake. Ibn Fudayl erred in it. The companions of Amash relate it from Amash, from Mujahid, as his own statement." Yahya bin Main said the same, and Bayhaqi related something similar from him in Sunan 1:376. Daraqutni likewise held this decisively, saying after relating it, "This is not sound as a connected hadith. Ibn Fudayl erred in its isnad, and others relate it from Amash, from Mujahid, as a disconnected (mursal) report." Daraqutni and Bayhaqi both related the mursal narration of Mujahid, similar to Tirmidhi's version.All of this is a judgment without evidence. They mentioned nothing more than that others related it from Amash, from Mujahid, as mursal. So what does that prove? Is it impossible for Amash to have heard it from Mujahid as mursal, and also from Abu Salih, from Abu Hurairah, as a connected (musnad) report? For this reason Ibn Hazm strongly rejected this alleged defect, saying, "It has likewise not escaped us that some have found fault with the hadith of Abu Hurairah, claiming that Muhammad bin Fudayl erred in it and that it is really only a statement stopping at Mujahid (mawquf). This too is a false claim without proof. The isnad of one who relates it as connected is not harmed by the fact that another relates it as stopped."Zaylai likewise mentioned in Nasb Raya 1:231 that Ibn Jawzi rejected this alleged defect, saying in Tahqiq, "Ibn Fudayl is trustworthy. It is possible that Amash heard it from Mujahid as mursal, and also heard it from Abu Salih as musnad." He also quoted Ibn Qattan as saying, "It is not unlikely that Amash had two paths for this, one mursal and the other marfu. The one who related it as marfu is a truthful man of knowledge, whom Ibn Main deemed trustworthy, namely Muhammad bin Fudayl."I said in my commentary on Tirmidhi, after clarifying what they used to find fault with it and what was said in response to them, "What I prefer is that the mursal or mawquf narration supports the connected marfu narration, and does not constitute a defect in it at all."See also 3081, 3322, 6966, 7077.