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'Umar Ibn 'Abdul 'Azeez رحمه الله said, "Night and day are ever working on you, thus work in them."
Al-Hasan al-Basri رحمه الله said, "O son of Adam, you are but days, such that with every day that goes by, part of you departs with it. I have seen people who were more protective of their time than you are with your money."
[The Value of Time, Shaykh 'Abdul Fattah Abu Ghuddah رحمه الله]
Your postponement of deeds till the time when you are free is one of the frivolities of the ego. 
When man becomes involved in worldly affairs, there is no end to its ramifications. When there is no end to man's worldly indulgences, it is simply the indolence and stupidity of his ego to postpone righteous deeds, moral reformation and spiritual uplifting for the future, under the notion of obtaining a time devoid of worldly affairs.
Man [in this sense] destroys his present time and in his stupidity waits to acquire a time of which he is uncertain. Life can come to an end without the servant ever obtaining a period of free time - for death often makes a sudden appearance.
An intelligent man, therefore, is the one who values the time he has obtained [in the very moment that it exists]. He does not postpone the work [of the religion] for a later time; nor does he wait in anticipation of free time, the attainment of which is improbable.
If, however, the worldly affairs [that occupy one] are permissible activities, one should continue therewith and involve oneself simultaneously in invocation and righteous actions. If these affairs are unlawful, one must abandon them.
That part of your life that has gone by is irreplaceable, and that which has arrived is priceless. 
No compensation can ever be offered for man's time that has expired. Therefore, the time that one obtains at present is priceless. The entire earth with all its possessions cannot buy such a thing, which has the potential to bring everlasting happiness for one who uses it wisely. It is precisely for this reason that the pious predecessors (salafus saaliheen) treasured their breathing, taking a constant reckoning of every breath. Never would they destroy a single moment.
According to a hadeeth, the moment that a servant spends in forgetfulness will be a cause of regret for him, but at that time [in the future, once one has passed from this world] remorse will be of no avail.
"Self reckoning (muḥaasabah) is to call ourselves to account for wasting our precious moments and 'breath' (nafas) in other than different sorts of devotions to Allaah سبحانه و تعالى. [The time for self-reckoning is usually at the end of a day.]
At the beginning of the day comes the 'setting of conditions' (al-mushaaraṭa). This means that we say to ourselves, 'Here is the start of a new day, a day that will bear witness for or against you. So make every effort to fill its hours with what brings you closer to Allaah سبحانه و تعالى, for had you died yesterday, you would not have had the chance to achieve the good that might be your salvation today.'
This self-reckoning should be done as night approaches and in the time before dawn as well."
[Shaykh Aḥmad Ibn 'Ajība رحمه الله, Mi’raj at-Tashawwuf ila Haqa’iq at-Tasawwuf]
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