Top 5 How To Memorize Hadith Top Answer Update

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Contents

How many hadith did Bukhari memorize?

I asked some dream interpreters, who said to me, ‘You will protect him from lies. ‘ This is what compelled me to produce the Sahih.” Sahih al-Bukhari contains around 2,600 ahadith without repetitions and 7,563 ahadith with repetitions. It is an important book in Islamic literature.

How do you memorize something in Islam?

Memorizing the Quran

Ikhlaas – (Sincerity)
Pronunciation and Recitation.
A Daily Limit for Memorisation.
Not Surpassing your Limit.
Using the Same Copy of the Quran.
Understanding is the Way to Memorising.
Only move on when recitation flow’s.
Reciting to Others.

What are the 4 types of hadith?

The classification of hadith is required to know a hadith including dhaif (weak), maudhu (fabricated) or sahih (authentic) hadith. The sahih hadith identification is made to prevent the use of weak and fabricated hadiths in everyday life.

Who memorized the most hadith?

Seyed Mostafa Azmayesh noted that Abu Hurairah possessed rare ability of photographic memory, which are his greatest attribute that allowing him to memorize massive number of Hadiths. There was little mention of the family of Abu Huraira from historians records more than that he had a wife named Basra bint Ghazwan.

Who is the founder of hadith?

The Prophet Muhammad and the Origins of Islam.

Does Shia believe in hadith?

The interpretation of Hadith (sayings and con- duct of the Prophet) is an very important for Shia and Sunnis. The Shia give preference to the Hadith as narrated by Ali and Fatima and their close associates. The Sunnis consider the Hadith narrated by any of twelve thousand companions equally.

How can I become a hafiz in 1 year?

How to Become a Hafiz

Allocate Specific Time for Memorization. …
Set Regular, Realistic Goals. …
Revise Regularly. …
Find the Best Quran Hifz School. …
Avoid Distractions. …
Learn the Arabic Language. …
Always Seek Allah’s Help.

Can you do HIFZ on your own?

It’s no fun doing hifz on your own when nobody has no interest. Ask one of your parents to test you on your lesson. Make sure they’re able to read and have wudu before giving them the Qur’an. When you have finished memorizing, read it to someone else, preferably, a sheik, and do it on daily basis.

How do I make my HIFZ stronger?

What to do if you have forgotten some of your Hifz?

First, read the entire Quran once to find out the forgotten Juz or verses. …
Try listening to Quran recitation when you are busy and cannot recite it yourself. …
Recite already memorized Quran whenever you get a little time during day hours to make your hifz stronger.

What is a weak hadith?

Ibn Hajar described the cause of a hadith being classified as weak as “either due to discontinuity in the chain of narrators or due to some criticism of a narrator.” This discontinuity refers to the omission of a narrator occurring at different positions within the isnād and is referred to using specific terminology …

How many hadith are there in total?

According to Munthiri, there are a total of 2,200 hadiths (without repetition) in Sahih Muslim. According to Muhammad Amin, there are 1,400 authentic hadiths that are reported in other books, mainly the six major hadith collections.

How many hadith do we have?

Hadith scholars have estimated the total number of hadith texts as being from four thousand to thirty thousand. These same scholars describe expert hadith scholars as having had repertoires ranging from three hundred thousand to a million hadiths.

How many hadith did Imam Ahmad Memorise?

After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from.

How many total hadith are there?

How many hadith did Abu Hurairah narrate?

A total of 1,034 Hadiths have been attested by Imam Bukhari and included in his Jame Al Sahih. Imam Muslim also included 391 Hadiths in his book from Abu Hurairah. His father died when he was a child.

Who collected hadiths?

There are six canonical hadith collections that are widely accepted by Sunni Muslims; the two most famous are those of Muhammad ibn Isma’il al-Bukhari (810–870) and Muslim ibn al-Hajjaj (817–875), both of which have the same title al-Sahih (The Authentic).

Tips Memorizing Many Hadiths? Advice for Madinah Students Joining Faculty of Hadith?

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Contents

Overview[edit]

Distinctive features[edit]

Manuscripts & Transmission[edit]

Contents[edit]

Authenticity[edit]

Commentaries[edit]

Translations[edit]

Sahih al-Bukhari

9th-century collection of Islamic hadith

For other uses, see Bukhari

Sahih al-Bukhari (Arabic: صحيح البخاري, romanized: ṣaḥīḥ al-bukhārī) is one of the six major collections of hadith based on the teachings, sayings, traditions and practices of the Islamic prophet Muhammad. It was compiled by Persian scholar Muḥammad ibn Ismā‘īl al-Bukhārī around 846 AD/232 Hijri.

The work consists of more than 7,000 hadiths and is broken into 97 chapters, each containing references to relevant verses from the Quran.[1][2] Sunni Muslims view it as one of the two most trusted collections of hadith alongside Sahih Muslim,[3][4] and together these two works are known as Sahihain or Two Sahihs.[5]
Overview [ edit ]
The word Ṣaḥīḥ may be translated as authentic or sound.[6] It is reported that Bukhari traveled widely throughout the Abbasid Caliphate from the age of 16, collecting those traditions he thought trustworthy. He devoted 16 years to sifting the hadiths he included in his Sahih from a collection of nearly 600,000 narrations.[7] Sources differ on the exact number of hadiths in Bukhari’s Sahih, depending on whether a hadith is defined as a Prophetic tradition or a narration of that tradition. Experts, in general, have estimated the number of full-isnad narration at 7,563, and without considerations to repetitions or different versions of the same report, the number of Prophetic traditions reduces to approximately 2,602.[7] At the time when Bukhari saw the earlier works and conveyed them, he found them, in their presentation, combining between what would be considered sahih (correct) and hasan (good) and that many of them included daʻīf (weak) hadith. This aroused his interest in compiling hadith whose authenticity was beyond doubt. What further strengthened his resolve was something his teacher, hadith scholar Ishaq ibn Ibrahim al-Hanthalee – better known as Ishaq Ibn Rahwayh – had told him. “We were with Ishaq Ibn Rahwayh who said, If only you would compile a book of only authentic narrations of the Prophet.’ This suggestion remained in my heart so I began compiling the Sahih.” Bukhari also said, “I saw the Prophet in a dream and it was as if I was standing in front of him. In my hand was a fan with which I was protecting him. I asked some dream interpreters, who said to me, ‘You will protect him from lies.’ This is what compelled me to produce the Sahih.”[8]
Sahih al-Bukhari contains around 2,600 ahadith without repetitions and 7,563 ahadith with repetitions.[9] It is an important book in Islamic literature. It is the first book to only include the ahadith without interpretations of the companions and their successors. Al-Bukhari is considered to be the most authentic source of Hadith.

The book is divided into a variety of chapters covering a range of issue regarding Fiqh as well as other subjects. It covers almost all aspects of life in providing proper guidance of Islam such as the method of performing prayers and other actions of worship directly from the Islamic prophet, Muhammad. Bukhari finished his work around 846/232 AH, and spent the last twenty-four years of his life visiting other cities and scholars, teaching the hadith he had collected. In every city that Bukhari visited, thousands of people would gather in the main mosque to listen to him recite traditions. In reply to Western academic doubts as to the actual date and authorship of the book that bears his name, scholars point out that notable hadith scholars of that time, such as Ahmad ibn Hanbal (855 CE/241 AH), Yahya ibn Ma’in (847 CE/233 AH), and Ali ibn al-Madini (848 CE/234 AH), accepted the authenticity of his book[10] and that the collection’s immediate fame makes it unlikely that it could have been revised after the author’s death without historical record.

During this period of twenty-four years, al-Bukhari made minor revisions to his book, notably the chapter headings. Each version is named by its narrator. Ibn Hajar al-Asqalani in his book Nukat asserts the number of hadiths is the same in each version. The most famous one today is the version narrated by al-Firabri (d. 932 CE/320 AH), a trusted student of Bukhari, from which all printed editions derive today. Al-Khatib al-Baghdadi in his book History of Baghdad quoted Firabri as saying: “About seventy thousand people heard Sahih Bukhari with me”.

Firabri is not the only transmitter of Sahih al-Bukhari. Many others narrated the book to later generations, such as Ibrahim ibn Ma’qal (d. 907 CE/295 AH), Hammad ibn Shaker (d. 923 CE/311 AH), Mansur Burduzi (d. 931 CE/319 AH) and Husain Mahamili (d. 941 CE/330 AH). There are many books that noted differences between these versions, the best known being Fath al-Bari.

Sahih al-Bukhari, from later 14th or early 15th century, in the Single volume of the, from later 14th or early 15th century, in the Khalili Collection of Islamic Art

Much later, Muhammad Fuad Abdul Baqi numbered Bukhari’s hadiths 1–7563, and its books 1–97. Hadiths may be cited by book name, chapter name, and narrator name; by Baqi’s hadith number (“Bukhari 3894”); or by Baqi’s book number plus the hadith’s offset (“Bukhari 34.176”). The popular USC-MSA English hadith numbering system of volume number, book number, hadith number (“Bukhari Vol. 4 Book 56 Hadith 791”) contains many errors, does not correspond to any printed edition, and is now deprecated.

Distinctive features [ edit ]
Amin Ahsan Islahi, the Islamic scholar, has listed three outstanding qualities of Sahih al-Bukhari:[11][non-primary source needed]
Quality and soundness of the chain of narrators of the selected ahādīth. Muhammad al-Bukhari has followed two principal criteria for selecting sound narratives. First, the lifetime of a narrator should overlap with the lifetime of the authority from whom he narrates. Second, it should be verifiable that narrators have met with their source persons. They should also expressly state that they obtained the narrative from these authorities. This is a stricter criterion than that set by Muslim ibn al-Hajjaj. Muhammad al-Bukhari accepted the narratives from only those who, according to his knowledge, not only believed in Islam but practiced its teachings. Thus, he has not accepted narratives from the Murjites. The particular arrangement and ordering of chapters. This expresses the profound knowledge of the author and his understanding of the religion. This has made the book a more useful guide in understanding of the religious disciplines.

Manuscripts & Transmission [ edit ]
The Orientalist Manjana said in Cambridge in 1936 that the oldest manuscript he had come across up to that point was written in 984 CE/370 AH, according to the narration of al-Mirwazi from al-Farbari[12] The oldest full manuscript which was printed by ISAM is from 1155/550 AH.[13] As is the norm in hadith studies Bukhari would have recited his Sahih to a large number of his students who would not only listen to it, but memorise it word for word from him and copy it in its entirety. Students would then check their own copies against Bukhari’s personal copy and would only receive permission to transmit and teach once Bukhari himself was happy with their ability to do so. This way, the isnad (chain of narration) would be traceable and also have multiple routes back to the teacher.

Contents [ edit ]
For convenience Bukhari’s collection was bound into books. The standard Arabic edition was published by E.J. Brill in 4 volumes from 1862 to 1908, editors Ludolf Krehl & Theodor Juynboll, and from which the English standard referencing derives.[14][15]
Standard Arabic edition [ edit ]
Under the deprecated USC-MSA web English reference numbering scheme, al-Bukhari’s collection is divided into 93 chapters.[16][17]
Revelation, 7 aḥādīth (1-7) Belief Knowledge Ablution (Wudu’) [18] Bathing (Ghusl) Menstrual Periods Ablution with dust Prayer (Salat) Prayer Hall (Sutra) Times of the Prayer Call to Prayer Characteristics of Prayer Friday Prayer Fear Prayer The Two Festivals (Eids) Witr Prayer Dua’ for Rain (Istisqaa) Eclipses Prostration Shortening Prayers Night Prayer (Tahajjud) Actions while Praying Funerals (Al-Janaa’iz) Tax (Zakat) Tax (Zakat ul Fitr) Pilgrimmage (Hajj) Minor Pilgrimmage Pilgrims Prevented Prilgrims Hunting Penalty Virtues of Madinah Fasting Ramadan Prayer Stay in Mosque (I’tikaf) Sales and Trade Paid in Advance Hiring Debt Transfer Business by Proxy Agriculture Distributing Water Loans, Bankruptcy Lost & Found Oppressions Partnership Mortgaging Freeing Slaves Gifts Witnesses Peacemaking Conditions Wills Jihaad One-fifth of Booty Beginning of Creation Prophets Merits of Sunnah The Companions Merits of Al-Ansaar Expeditions Prophetic Commentary Virtues of the Qur’an Marriage Divorce Supporting Family Food, Meals Sacrifice on Birth Hunting, Slaughter Al-Adha Sacrifice Drinks Patients Medicine Dress Good Manners Asking Permission Invocations Softening the Heart Divine Will (Qadar) Oaths and Vows Unfulfilled Oaths Inheritance Laws Punishment Laws Disbelievers (war) Blood Money Dealing with Apostates Under Duress Tricks Interpretations of Dreams End of the World Judgments Wishes Truthfull Word Holding Steadfast Oneness of God

Authenticity [ edit ]
In the , Ibn al-Salah (Shafiʽi school) said: “The first to author a Sahih was Bukhari, Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl al-Juʿfī, followed by Abū al-Ḥusayn Muslim ibn al-Ḥajjāj an-Naysābūrī al-Qushayrī, who was his student, sharing many of the same teachers. These two books are the most authentic books after the Qurʾān. As for the statement of Al-Shafi‘i, who said “I do not know of a book containing knowledge more correct than Malik’s book,” – others mentioned it with a different wording – he said this before the books of Bukhari and Muslim. The book of Bukhari is the more authentic of the two and more useful.”[19]
Ibn Hajar al-Asqalani quoted Abu Jaʿfar al-‘Uqailee as saying, “After Bukhari had written the Sahih, he read it to Ali ibn al-Madini, Ahmad ibn Hanbal, Yahya ibn Ma’in as well as others. They considered it a good effort and testified to its authenticity with the exception of four hadith. Al-‘Uqailee then said that Bukhari was actually correct regarding those four hadith.” Ibn Hajar then concluded, “And they are, in fact, authentic.”[20]
Ibn al-Salah said in his Muqaddimah ibn al-Ṣalāḥ fī ʿUlūm al-Ḥadīth: “It has been narrated to us that Bukhari has said, ‘I have not included in the book al-Jami’ other than what is authentic and I did not include other authentic hadith for the sake of brevity.'”[19] In addition, al-Dhahabi said, “Bukhari was heard saying, ‘I have memorized one hundred thousand authentic hadith and two hundred thousand which are less than authentic.'”[21]
Criticism [ edit ]
At least one famous ahaad (solitary) hadith in Bukhari, regarding women’s leadership,[22] based upon its content and its hadith narrator (Abu Bakra), is believed by some[who?] authors to be inauthentic. Shehadeh uses gender theory to critique the hadith.[23]
Another hadith (“Three things bring bad luck: house, woman, and horse”), reported by Abu Hurairah, has been criticized by Fatema Mernissi for being reported out of context and without any further clarification in Bukhari’s collection. The clarification is given in a hadith reported by Aisha in Imam Zarkashi’s (1344-1392) hadith collection: “…He [Abu Hurairah] came into our house when the Prophet was in the middle of a sentence. He only heard the end of it. What the Prophet said was: ‘May God refute the Jews; they say three things bring bad luck: house, woman, and horse.'” This case raises the question of whether other hadith in Bukhari have been reported incompletely and lacking proper context.[24]
Others[who?] have criticised the apparent contradictions within Bukhari regarding Ahruf of the Quran. Some hadith state the Qur’an was revealed only in the dialect of the Quraysh (Muhammad’s tribe), while others[who?] state it was revealed in seven styles.[25][26][27]
Certain Prophetic medicine and remedies espoused in Bukhari, such as cupping, have been noted for being unscientific.[28] Sunni scholar Ibn Hajar al-Asqalani, on the basis of contrary archaeological evidence, criticised the hadith[29] which claimed that Adam’s height was 60 cubits and human height has been decreasing ever since.[30]
Rachid Aylal, a Quranist,[31][note 1] published a critical book on Bukhari’s work in 2017, Sahih Al-Bukhari… The End of a Legend. It was banned in Morocco for disturbing spiritual security, purportedly due to pressure from Islamists.[32]
Fathul Bari bisyarhi Shahih al-Bukhari by Ibn Hajar Asqalani

Shahih al-Bukhari

Several detailed commentaries on this collection have been written, estimated to number around 400,[33] such as:

One of the most important aspects in Sahih al-Bukhari is tarjamah al-bab[48] or giving name of the chapter. Many great scholars adopted a common saying: “The Fiqh of Bukhari in His Chapters”. Not many scholars have commented on this aspect except Hafiz Ibn Hajar Asqalani and a few others. Shah Waliyullah Muhadith Dehlawi had mentioned 14 usul (methods) to understand Abwab wa Tarajim, then added by Hind Maulana Shaykh Mahmud Hasan Ad-Deobandi to make it 15 usul. A study conducted by Syaikhul Hadith Maulana Muhammad Zakariyya had found as many as 70 usul. He wrote specifically about Tarajim Saheeh Al-Bukhari in his book, Al-Abwab wa At-Tarajim li Shahih Al-Bukhari[48] [47]
Translations [ edit ]
In 2019, the Arabic Virtual Translation Center in New York translated and published the first complete English translation of Sahih Al-Bukhari with full sanad and commentary. This work, titled Encyclopedia of Sahih Al-Bukhari, includes explanatory notes, a glossary of every term, and biographies of all characters.

Sahih Al-Bukhari in English, the 9 volume set

Sahih al-Bukhari was originally translated into English by Muhammad Taqi-ud-Din al-Hilali and Muhammad Muhsin Khan under the title “The Translation of the Meanings of Sahih Al Bukhari Arabic English” (1971) in nine volumes.[citation needed] The text used for this work is Fath Al-Bari, published by the Egyptian Press of Mustafa Al-Babi Al-Halabi in 1959.[clarification needed] It is published by Al Saadawi Publications and Dar-us-Salam and is included in the USC-MSA Compendium of Muslim Texts.[49] Large numbers of selected hadith from it have been translated by Muhammad Ali and Thomas Cleary.

The book is also available in numerous languages including Urdu, Bengali, Bosnian, Tamil, Malayalam,[50] Albanian, Malay, Hindi among others.

See also [ edit ]
References [ edit ]
Notes [ edit ]
^ the source uses the phrase baynal quraniyiin wa bukhariyiin (between Quranists and Bukharists) to describe his own position and that of his detractors

Memorizing the Quran

My Brother and Sister Muslim – there is no doubt that you know of excellence of memorising the Quran and the excellence of teaching it. The Messenger of Allaah (sas) said:

“The best amongst you is the one who learns the Qur’aan and teaches it.” [Reported by Bukhaaree]
Presented to you are some rules which will assist in memorising the Qur’aan, may Allaah benefit us by them.

Ikhlaas – (Sincerity) The purification of ones intention and correcting ones desire is obligatory. It is likewise for making ones concern with and memorisation of the Quran for the sake of Allaah, the Sublime and Exalted, and for gaining success with His Paradise and obtaining His pleasure. Also for obtaining those mighty rewards which are reserved for those who recited the Quran and memorised it. Allah the Exalted said: So worship Allaah, making the Deen sincerely for Him. Is it not to Allaah that sincere worship is due? [Zumar 39:2-3] He also said: Say: I have been commanded that I worship Allaah making the Deen sincerely for Him. [Zumar 39:11] And the Messenger of Allaah (sas) said: “Allaah the Exalted said: I am so self-sufficient that I am in no need of having an associate. Thus, he who does an action for someone elses sake as well as Mine will have that action renounced by Me to him whom he associated with Me.” [Bukhaaree and Muslim] Therefore, there is no reward for the one who recited the Quran and memorised it to show off and to be heard of. There is also no doubt that the one who recited the Quran desiring by it the world and seeking some sort of worldy reward for it is sinful. [GOTO INDEX]
Correction of ones Pronunciation and Recitation The first step in memorising the Quran after that of Ikhlaas is the obligation of correcting the pronunciation of the Quran. This does not occur except by listening to a good reciter or a precise memoriser of the Quran. The Quran is not learned except by acquiring it (from another). Thus, the Messenger (sas) who is the most eloquent of the arabs in speech, took it from Jibreel (as) orally. The Messenger (sas) himself used to recited the Quran to Jibreel once in every year and in the year that he died he recited it to him twice. [Reported by Bukhaaree] Likewise, the Messenger taught it to the Companions (ra) orally and those who came after them heard it from the Companions and so on for each generation after them. Taking the Quran from a good reciter is obligatory. Likewise, correcting ones recitation firstly and not depending on oneself in its recitation even if one is knowledgeable of the Arabic language and of its principles, is also obligatory. This is because in the Quran there are many verses which occur in a way that is opposed to what is well known in the rules of the Arabic language. [GOTO INDEX]
Specifying a Daily Limit for Memorisation It is necessary for the one desiring to memorise the Quran that he sets himself a daily limit for memorising. a number of verses for example, perhaps a page or two pages or even an eighth of a juz (one thirtieth of the Quran). So he begins, after he has corrected his recitation and set his daily limit, to learn by frequent repetition. It is also necessary that this repetition is done melodiously and this is so that a person follows the Sunnah firstly and that it the memorisation is made firm and strong secondly. Melodious recitation is pleasing to ones hearing and also assists in memorisation. Furthermore, the tongue will always return to a specific tone (of voice) and as a result of this it will become familiar with any mistake whenever the balance in ones recitation and familiar tone becomes disordered or imbalanced. The reciter will know therefore, that his tongue will not comply with him when he makes a mistake and that if the tone is wrong or out of tune, his memorisation will return to him. All of this is because reciting the Quran and beautifying it with ones voice is a matter which has been commanded. It is not permissible to oppose this command due to the saying of the Messenger (sas): “Whoever does not beautify the Quran (recite it melodiously) he is not of us.” [Bukhaaree] [GOTO INDEX]
Not Surpassing One’s Daily Limit until You Have Perfected its Memorisation. It is not permissible for the memoriser to move to a new portion of the Quran until after he has perfected the memorisation of his previous limit. This is so that whatever he has memorised is firmly established in his mind. There is no doubt that amongst those things which aid the memoriser is his occupation with what he has memorised through the hours of the day and night. This occurs by reciting it in the silent prayers, and if he is the imaam then in the loud prayers. Also in the superogatory prayers (nawaafil) and in the times when one is waiting for the obligatory prayers. By this method the memorisation will become a lot easier. In this way it is possible for a person to practise it even if he is occupied with other matters and this is because he does not simply sit at a specific time for memorising the Quran. Thus the night will not arrive except with those verses memorised and firmly established in the mind. And if there is something which has occuppied the memoriser during this day, he should not move onto his next portion of the Quran, rather he should continue on the second day with what he had started with the day before until the memorisation becomes perfected. [GOTO INDEX]
Memorise Using the Same Copy (Mushaf) of the Quran Among the things which aid the memorisation is that the memoriser should keep for himself a specific mushaf (copy of the Quran) which he should never change. This is because a person memorises using the sight just as he memorises using the hearing. The script and form of the verses and their places in the mushaf leave an imprint in the mind when they are recited and looked at frequently. If the memoriser was to change his mushaf from which he memorises or if he was to memorise from a number of different copies the places of the verses would be in different places and also the script may also be different. This makes the memorisation difficult for him. Therefore it is obligatory for the one memorising the Quran that he does so from a single script and mushaf and he should never replace it. [GOTO INDEX]
Understanding is the Way to Memorising Among the things which greatly aid the process of memorisation is understanding the verses that one has memorised and knowing their relationship and link, one to another. This is why it is necessary for the memoriser to read the tafseer (explanation) of those verses which he desires to memorise and that he knows their connection, one with another. Also, that he brings this to mind when he is reciting. This makes it easier for him to memorise the verses. Having said this, it is also necessary that he does not depend on knowing the meaning of the verses alone in memorising them. Rather the repetition of these verses should be the foundation. This should be done until the tongue can recite the verses even if the mind is occupied with other than the meaning of these verses. This is sign that the verses are firmly established in the mind. As for the one who relies upon the meaning alone then he will forget often and his recitation will be disjointed due to his mind being scattered and occupied with other things. This occurs frequently, especially when the recitation is long. [GOTO INDEX]
Do not move on from a Complete Surah until you have connected the first part of it to the last After one surah from among the surahs of the Quran has been completed it is desirable for the memoriser that he does not move onto another surah except after having perfected its memorisation and connecting its first part to its last so that his tongue can flow in reciting it, from its beginning to its end. He should be able to recite it without having to think or go through trouble in remembering the verses. Rather it is a must that the memorisation (and recitation) of these verses is like (flowing) water and that the memoriser recites these verses with out hesitation, even if his mind is occupied with more than one thing, away from the meaning of these verses. It should be as a person recites Surah Faatihah without any difficulty or having to think about it. This occurs by repeating these verses frequently and reciting them often. However the memorisation of every surah of the Quran will not be like that of Surah Faatihah except rarely but the intent and desire should be to try to make it as such. Therefore, it is necessary that when a surah is completed it is firmly established in the mind, with its beginning connected to its end and that the memoriser does not move onto another surah until he has memorised it with precision. [GOTO INDEX]
Reciting to Others It is necessary for the memoriser not to depend on himself for his memorisation. Rather he should test his memorisation by reciting the verses or surah in question to somebody else, or he should recite them by following the mushaf. And how excellent this would be if a person had with him a precise memoriser (who would test his memorisation). This is so that the memoriser becomes aware of the possibility of his being forgetful or confused in his recitation (without knowing it). Many individuals amongst us who memorise a surah make mistakes and a person may not realise that until he looks into the mushaf. Furhtermore, the one who desires to memorise may not realise by himself at which place he makes an error in his recitation despite the fact that he may be reciting from a mushaf. For this reason making others listen to his recitation of what he has memorised from the Quran is a means of perceiving and knowing these errors and being constantly aware of them. [GOTO INDEX]
Constantly Returning to what one has Memorised The Quran is different from any other material that is memorised such as poetry and prose. And this is because the Quran is quickly lost from ones mind. In fact the Messenger of Allaah (sas) said: “By Him in whose Hand is my soul, it is faster in escaping than a tied camel.” Reported by Bukhaaree and Muslim. No sooner does the memoriser of the Quran leave it for a while until the Quran slips away from him and so he forgets it quickly. This is why it is necessary to constantly follow up what one has memorised and to be vigilant over it. Regarding this we have the saying of the Messenger (sas): “Verily, the example of the owner of the Quran is like the example of the owner of the tied camel. If he keeps it tied (commits himself to it) he will hold it back and if he lets it loose it will escape from him.” And he also said: “Commit yourselves to the Quran, for by Him in Whose Hand is my soul, it is faster in slipping away than a tied camel.” [Reported by Bukhaaree and Muslim] This means that it is obligatory upon the memoriser of the Quran to continuously recite what he has memorised from the Quran. With this constant attention and returning to what has been memorised will the Quran remain in his mind and without it, it will escape. [GOTO INDEX]
Being Aware of the Resembling Parts of the Quran The various parts of the Quran resemble each other with respect to the meaning, wording and (repetition of) verses. The Exalted said: Allaah has sent down the most beautiful of speech, a Book, (parts of it) resembling (others) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the remembrance of Allaah [Zumar 39:23]. The Quran has approximately six and a half-thousand verses. And there are approximately a thousand verses in which there is a resemblance of some sort. Sometimes there is agreement or difference due to a single letter or a word or two or more. For this reason it is necessary for the good reciter of the Quran that he has special concern for the parts of the Quran that resemble each other in terms of their wording. The excellence of ones memorisation will be according to the extent that one has concern for these resembling parts. One of the ways to aid oneself in this matter is to study those books which deal with this topic of resembling verses in the Quran. Among the most famous of them are: 1. Durratul-Tanzeel wa Ghurratut-Ta’weel fee Bayaan il Aayaat al-Mutashaabihaat fee Kitaab il-Laahi il-Azeez by al-Khateeb al-Iskaafee 2. Asraar ut-Tukraar fil-Quran by Mahmood bin Hamzah ibn Nasr al-Kirmaanee. [GOTO INDEX]

Strategies for Hadith Memorization

I figures since unlike Quran, hadith is largely “he said, then he said, then she said…” conversation like, to perhaps work with that.

Rather than rushing through the hadith (like how we rush through surahs!) to instead take it SLOW (the Slow Hadith Movement begins!)…we don’t rush through conversations in everyday life, so why rush through a hadith.

Which leads me to my next grand point….

How about a Telephone Game?

One bro calls another bro and says, “Fakhbirni anil Imaan? (Tell me about Imaan)” and then the other replies, “An tuminu billah, wa malaikati, wa kutubihi…” (Its to believe in Allah, His angels, His books…)

Depending on your phone-rates you could pretty much call any student who is serious enough for this and just go back and forth. Could be pretty neat. I haven’t tried it, but I could see myself doing it.

My oldest method for memorizing hadith involves taking notes from audio talks and taking special note as to “how” the speaker says the hadith: the rhythm, intonations, emphasis, every aspect of it- and make that memorable, like how people make comedic impersonations memorable- and then write the text down and review it consistently, re-playing the voice of the speaker saying it. I believe some people, like Shaykh Hamza Yusuf have a gift or a baraka in their speeches- I can memorize his words very easily, and a handful of other scholars have this as well, so you have to also look at which scholars method of delivery best suits you.

Subhana kallahumma wa bihamdika ash-haduana la illaha illa ant astaghfiruka wa atubu ilayk, ameen.

So you have finished reading the how to memorize hadith topic article, if you find this article useful, please share it. Thank you very much. See more: 40 hadith to memorize, etiquette of seeking knowledge islamqa

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