I say, and with God's success: First: The time for the Fajr prayer: It begins from the rise of the spreading dawn in the horizon - known as the true dawn - until the sun rises. There are two types of dawn: a false dawn - which the Arabs call the tail of the deer - which is the whiteness that appears in the sky lengthwise and is followed by darkness, and a true dawn: which is the whiteness that spreads in the horizon. Second: The time for the Dhuhr prayer: It begins from the zenith of the sun until the shadow of everything reaches twice its length, except for the shadow at noon - which is the shadow of objects at the time of the sun's zenith. Third: The time for the Asr prayer: It begins from the end of the time for Dhuhr until the sun sets, and what is considered for sunset is the falling of the sun's disk, which is evident in the desert. As for in buildings and the peaks of mountains - that is, their highest points - it is when no rays of it are seen on the edges of the buildings and the peaks of the mountains, and darkness begins to approach from the east. Fourth: The time for the Maghrib prayer: It begins from sunset until the twilight disappears, which is the redness according to Abu Yusuf and Muhammad based on the fatwa, and according to Abu Hanifa, the twilight is the whiteness, which is slightly red; it does not delay beyond the redness except for a little, the amount of time it takes for the redness to rise above the whiteness at dawn; this is because the Isha prayer takes place in the midst of the night, so it does not enter as long as the whiteness remains; because it is a result of the day, and for this reason, it is excluded by the rise of the obstructing whiteness from dawn. Fifth: The time for the Isha and Witr prayers: It begins from the disappearance of twilight until the rise of dawn, and Witr should not be offered before Isha; due to the necessity of order, not because the time for Witr has not yet entered. Refer to: The footnote of Al-Tahawi on Al-Durr Al-Mukhtar 1: 173, and God knows best.