The second means: Associating with good companionship who are also connected to the Qur’an.
The third means: Avoiding eating haram or from suspect sources.
The fourth means: Showing humility with the teacher and having high-mindedness in receiving and preserving the Qur’an.
The fifth means: Determining a set portion of daily hifz and not exceeding it.
The sixth means: Using the same mus-haf to read and memorise the Qur’an from.
The seventh means: Knowing the interpretation of the verses and understanding them.
The eighth Way: Knowing the similarities (between verses) and taking care in them.
The ninth means: Being constant in listening to the Qur’an and being responsive to its reader.
The tenth means: Not ending a surah until he connects the first with the next one.
The eleventh means: Selecting appropriate times for reading and memorising.
The twelfth means: Using what has been memorised in the daily salawat, especially the (voluntary) night prayer.
On the twelfth point particularly, his eminent, shaykh ‘Atiyyah Saalim narrated that the noble scholar of the Qur’an, Muhammad Al-Ameen al-Shanqeeti said:
لَا يُثَبِّتُ الْقُرْآنَ فِي الصَّدْرِ، وَلَا يُسَهِّلُ حِفْظَهُ وَيُيَسِّرُ فَهْمَهُ إِلَّا الْقِيَامُ بِهِ مِنْ جَوْفِ اللَّيْلِ، وَقَدْ كَانَ رَحِمَهُ اللَّهُ تَعَالَى – لَا يَتْرُكُ وِرْدَهُ مِنَ اللَّيْلِ صَيْفًا أَوْ شِتَاءً، وَقَدْ أَفَادَ هَذَا الْمَعْنَى قَوْلُهُ تَعَالَى: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ فَكَانَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – إِذَا حَزَبَهُ أَمْرٌ فَزَعَ إِلَى الصَّلَاةِ
“The Qur’an is not made firm in one’s chest, and is not made easy to memorise or made easy to understand, except by standing in the silence of the night (in prayer); and one must not leave off this prayer whether it’s in the summer or winter. And this is from the reported meaning of the Words of Allah, ‘and seek help in patience and prayer.’ [2/45] Thus, the action of the Prophet ﷺ that when a matter became heavy, he would resort to prayer.”
Adapted from: https://t.me/QtoofQuranih