Will the one who had memorised the Qur’aan remember on the Day of Resurrection the verses he had forgotten?
Question

                ALlah said: 

يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى

I believes that in the day of judgement we will remember our all deeds when we were living in this dunya so what if theres a HAFIDH/HAFIDHA who memorized the HOLY QUR'AN but he/she die in a state that he/she forgot the some or more words of ALLAH,what i mean is not forgot of acting the good deed and forbids the forbidden but what she memorized in holy qur'an some or more of ayah have not reviewed. And there's a hadith "Abdullah ibn Amr ibn Al-As may Allah bless him reported: The Prophet peace be upon him said, "The one who was devoted to the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.''' [Abu Dawud and At-Tirmidhi].

SO my Question is " IS IT POSSIBLE TO HAFIDH/ HAFIDHA to remember ALL the AYAH in the HOLY QUR'AN while ascending when in fact she/he died without fully reviewing the HOLY Qur'an. Allah said: 

 " يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى "

my second question is "what is the deepest meaning of this hadith " Narated By Anas ibn Malik Radi Allahu Ta'ala Anhu: Sayyidinah Rasoolullah Sallal Laahu Ta'ala Alayhi Wa Sallam said: The rewards of my people were presented before me, so much so that even the reward for removing a mote by a person from the mosque was presented to me. The sins of my people were also presented before me. I did not find a sin greater than that of a person forgetting the Qur'anic chapter or verse memorised by him.".
Praise be to Allah.
    Firstly: 

    The verse (interpretation of the meaning): “But when there 
    comes the greatest catastrophe (i.e. the Day of Recompense, etc.), The Day 
    when man shall remember what he strove for” [an-Naazi‘aat 79:34-35] 
    speaks of a person remembering what he strove for, i.e., what he sent on 
    ahead and what he did in this world of good or evil, and what he attained of 
    hasanaat (rewards for good deeds) or sayi’aat (requital for bad deeds). The 
    terror of the Reckoning will cause everyone to remember what he did and he 
    will see in his mind’s eye his life playing out quickly in front of him. So 
    he will hope that Allah will reward him for his good deeds and pardon him 
    for his bad deeds and errors. So the verse is stating that the individual 
    will remember his deeds and what he earned in this world. It has nothing to 
    do with a person remembering what he had forgotten of the Holy Qur’aan, 
    which is clearly beyond this context, and paying attention to the context is 
    one of the basic foundations of sound tafseer. 

    Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: 

    “The Day when man shall remember what he strove for” 
    means: on that day the son of Adam will remember all his deeds, both good 
    and bad, as Allah, may He be glorified, says elsewhere (interpretation of 
    the meaning): “And Hell will be brought near that Day. On that Day will 
    man remember, but how will that remembrance (then) avail him?” [al-Fajr 
    89:23].

    End quote from Tafseer al-Qur’aan al-‘Azeem, 8/317 

    Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said: 

    “The Day when man shall remember what he strove for” 
    i.e., in this world of good or bad, then he will wish for an atom’s weight 
    of increase in his good deeds and he will worry and be grieved by an atom’s 
    weight of increase in his bad deeds. And he will realize then that his fate 
    will be based on his striving in this world, and all connections that 
    existed in this world will cease, apart from his own deeds.

    End quote from Tayseer al-Kareem al-Rahmaan, p. C10 

    Thus it becomes clear that there is no shar‘i evidence to 
    suggest that the Muslim will remember what he had forgotten of the Holy 
    Qur’aan on the Day of Resurrection. We have researched in the books of 
    tafseer that quote different opinions on the interpretation of verses, such 
    as the Tafseers of al-Maawardi and Ibn al-Jawzi, but we have not 
    found any opinion concerning this verse other than what we have mentioned 
    above. 

    Secondly: 

    One of the great hadeeths that speak of the virtue of the 
    “companion of the Qur’aan” is the hadeeth of ‘Abdullah ibn ‘Amr, according 
    to which the Prophet (blessings and peace of Allah be upon him) said: “It 
    will be said – i.e., to the companion of the Qur’aan – : ‘Recite, as you 
    used to recite in the world, and ascend, and your status will be with the 
    last verse you recite.’”

    Narrated by at-Tirmidhi, 2914. He said: This is a hasan 
    saheeh hadeeth. It was also classed as saheeh by al-Albaani in 
    Saheeh at-Tirmidhi

    Most of the scholars said that what is meant by the 
    “companion of the Qur’aan” is the one who fulfilled two criteria: 
    memorisation and action, not just memorisation without acting upon what one 
    has memorised, and not only reciting with precision but without memorising.                             
    

    Thirdly: 

    The evidence that one must memorise in order to attain the 
    virtue mentioned in the hadeeth is based on the following: 

    1.

    If the virtue could be attained by anyone who reads the 
    Qur’aan, then there would not be much difference among people in that 
    regard, because reading from the Mushaf is something that everyone is able 
    to do and no one is better than another in most cases, except in the beauty 
    of the recitation (tajweed), and it is unlikely that this virtue would be 
    connected to the beauty of recitation, because the hadeeth connects the 
    virtue to reading and says that one’s status will rise according to “the 
    last verse you recite”. 

    So it is not connected to precision in tajweed. 

    2.

    Giving the name qaari’ (reader or reciter) to the haafiz (one 
    who has memorised the Qur’aan) is something that is well known according to 
    the usage of these words at the time of the Prophet (blessings and peace of 
    Allah be upon him) and his Companions. The qurra’ (reciters) were present in 
    the gatherings of ‘Umar and were among his consultants, whether they were 
    middle-aged or young men, as is proven in Saheeh al-Bukaari, 4276 

    3.

    Moreover, memorisation of the Holy Qur’aan involves a great 
    deal of persistent effort that not many could do. Therefore the virtue 
    mentioned in the hadeeth must only be connected to memorisation and not 
    merely reading from the Mushaf, especially since this memorisation is a 
    communal obligation (fard kifaayah) upon the ummah, so those who memorise 
    the Qur’aan and shoulder this duty on behalf of their ummah deserve to be 
    given this great reward. 

    Furthermore, the apparent meaning of the hadeeth also 
    indicates that the one who has memorised it precisely is not like the one 
    who has memorised it imprecisely. So the degree of the rise in status will 
    depend on how much of the Qur’aan they can recite by heart, and the 
    recitation of one who has memorised it precisely will excel the recitation 
    of one who has memorised it imprecisely, verse by verse. Precision in 
    memorisation points to sleepless nights, effort during the day and patience 
    in striving to memorise, repeating verses and words. Justice dictates that 
    the reward for the one who has memorised it precisely should be higher than 
    the reward for the one who has memorised it imprecisely, and Allah has 
    promised both of them al-husna. 

    Ibn Hajar al-Haytami (may Allah have mercy on him) said: 

    The report referred to applies specifically to the one who 
    memorises it by heart, not the one who reads it from the Mushaf, because 
    people do not differ in merely reading it from the book, and they do not 
    differ in how little or how much they read. Rather what they vary in is 
    memorisation by heart. Hence their statuses in Paradise will vary according 
    to the level of their memorisation. 

    Another thing that supports that is the fact that 
    memorisation of the Qur’aan by heart is a communal obligation upon the 
    ummah, whereas merely reading from the Mushaf without memorising does not 
    mean that this duty is waived, and it does not have a great status like that 
    of memorisation. So it – I mean memorisation by heart – is what is meant in 
    this report, and this is clear from the wording of the report. 

    The words of the angels to him, “Recite and rise” clearly 
    refer to his memorisation by heart, as it is quite obvious. 

    End quote from al-Fataawa al-Hadeethiyyah by Ibn Hajar 
    al-Haytami, p. 113 

    Al-‘Azeemabaadi (may Allah have mercy on him) said: It may be 
    understood from this that no one will attain this great reward except the 
    one who memorises the Qur’aan and recites it precisely. 

    End quote from ‘Awn al-Ma‘bood, 4/237 

    Shaykh al-Albaani (may Allah have mercy on him) said: 

    It should be noted that what is meant by the words “the 
    companion of the Qur’aan” is the one who memorises it by heart, based on the 
    words of the Prophet (blessings and peace of Allah be upon him): “The people 
    should be led in prayer by the one who knows the most of the Book of Allah” 
    i.e., the one who has memorised the most. So differences in status in 
    Paradise are based on memorisation in this world, not recitation on that Day 
    and reciting a great deal, as some people imagine. This clearly shows the 
    virtue of the one who memorises the Qur’aan, but that is on condition that 
    he memorises it for the sake of Allah alone, may He be glorified and 
    exalted, and he does not do it for worldly gain or to acquire wealth. The 
    Prophet (blessings and peace of Allah be upon him) said: “Most of the 
    hypocrites of my ummah will be reciters (of Qur’aan).”

    End quote from Silsilah al-Ahaadeeth as-Saheehah, 
    5/284 

    Fourthly:  

    With regard to the evidence which stipulates that one must 
    act in accordance with the Qur’aan in order to attain this great reward, 
    that is also clear, and there is a stern warning to the one who fails to act 
    in accordance with the Holy Qur’aan. We see this in the lengthy hadeeth of 
    Samurah ibn Jundub from the Prophet (blessings and peace of Allah be upon 
    him) about dreams, in which he says: “As for the one whose head was being 
    crushed with the rock, he took the Qur’aan then abandoned it, and he (often) 
    slept and missed the obligatory prayer.”

    Narrated by al-Bukhaari, 1143 

    Ibn Battaal said: 

    “he took the Qur’aan then abandoned it” means: he stopped 
    memorising its letters and acting in accordance with its meanings. But if he 
    only stopped memorising its letters and still acted in accordance with its 
    meanings, then he is not regarded as having abandoned it. 

    End quote from Sharh Saheeh al-Bukhaari, 3/135 

    With regard to the hadeeth mentioned, it was narrated from 
    Anas ibn Maalik (may Allah be pleased with him) that he said: The Messenger 
    of Allah (blessings and peace of Allah be upon him) said: 

    “The rewards of my ummah were shown to me, even a little dirt 
    that a man removes from the mosque. And the sins of my ummah were shown to 
    me, and I did not see any sin greater than a soorah or verse of the Qur’aan 
    that was given to a man then he forgot it. 

    Narrated by at-Tirmidhi, 2916 and others; they all narrated 
    it via ‘Abd al-Hameed ibn ‘Abd al-‘Azeez, from Ibn Jurayj, from al-Muttalib 
    ibn ‘Abdullah ibn Hantab, from Anas ibn Maalik, in a marfoo‘ report (i.e., 
    attributed to the Prophet (blessings and peace of Allah be upon him)). 

    But it is a da‘eef (weak) hadeeth according to the consensus 
    of the muhadditheen, and it has a number of faults, such as doubts about 
    ‘Abd al-Majeed ibn Abi Dawood as he is the only one who narrated this 
    hadeeth, and interruptions between Ibn Jurayj and al-Muttalib and Anas ibn 
    Maalik. 

    At-Tirmidhi (may Allah have mercy on him) said:

     This is a ghareeb hadeeth; we know it only from this isnaad; 
    I mentioned it to Muhammad ibn Ismaa‘eel but he did not know it and he found 
    it strange. Muhammad said: I have not heard any report from al-Muttalib ibn 
    ‘Abdullah ibn Hantab from any of the Companions of the Prophet (blessings 
    and peace of Allah be upon him), apart from his saying: One who was present 
    and heard the khutbah of the Prophet (blessings and peace of Allah be upon 
    him) told me…

     He said: I heard ‘Abdullah ibn ‘Abd ar-Rahmaan – who is 
    ad-Daarimi, the author of al-Musnad – say: We do not know that 
    al-Muttalib heard from any of the Companions of the Prophet (blessings and 
    peace of Allah be upon him). ‘Abdullah said: ‘Ali ibn al-Madeeni denied that 
    al-Muttalib heard from Anas. End quote. 

    Ibn ‘Abd al-Barr (may Allah have mercy on him) said: 

    This hadeeth is not saheeh and cannot be quoted as evidence 
    because it is da‘eef (weak).

    End quote from at-Tamheed, 14/136 

    Ad-Daaraqutni (may Allah have mercy on him) said: 

    The hadeeth is not proven, because Ibn Jurayj did not hear 
    anything from al-Muttalib. And it was said that he used to narrate from Ibn 
    Abi Sabrah and other weak narrators.

    End quote from al-‘Ilal, 12/171 

    An-Nawawi (may Allah have mercy on him) said: 

    There is some weakness in its isnaad.

    End quote from al-Khalaasah, 1/306 

    It was also classed as da‘eef by Ibn Hajar in Fath 
    al-Baari, 9/70; and by al-Albaani in Da‘eef Abi Dawood – 
    al-Umm, 1/164-167 

    And Allah knows best.