His statement, “reciting the Quran,” means not uttering words of remembrance that happen to coincide with the Quran when one does not intend recitation. There is nothing wrong with this, such as saying, “In the name of Allah, the Most Compassionate, the Most Merciful,” or “All praise is for Allah, Lord of all worlds,” without intending recitation.
The evidence that one in a state of major ritual impurity is prohibited from reciting the Quran is as follows:
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The hadith of Ali, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, used to teach them the Quran, and nothing prevented him from the Quran except major ritual impurity. (1)
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Preventing him from reciting the Quran encourages him to hasten to perform ghusl. For when he knows that he is forbidden to recite the Quran until he performs ghusl, he will hasten to do so; thus, there is benefit in this.
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It has been narrated that an angel receives the Quran from the reciter’s mouth, (2)
(1) Narrated by Ahmad (1:84, 107, 124); Abu Dawud, Book of Purification, chapter: “On a person in a state of major ritual impurity reciting the Quran,” no. 229; al-Nasai, Book of Purification, chapter: “What prevents a person in a state of major ritual impurity from reciting the Quran,” 1:144, no. 265; al-Tirmidhi, Chapters on Purification, chapter: “What has been reported concerning a man reciting the Quran in all circumstances, so long as he is not in a state of major ritual impurity,” no. 146; and others.
Ahmad deemed the hadith weak. It was declared authentic by al-Tirmidhi, Ibn al-Sakan, Ibn Khuzaymah, Ibn Hibban, al-Hakim, Abd al-Haqq al-Ishbili, and al-Baghawi in Sharh al-Sunnah.
Shubah ibn al-Hajjaj graded it hasan (sound; and his authority in this matter is sufficient). Ibn Hajar said: “Some scholars weakened some of its narrators, but the correct view is that it is in the category of hasan and is suitable as evidence.” Al-Fath, commentary on hadith no. 305.
See al-Khulasah, no. 524; and al-Talkhis al-Habir, no. 184.
(2) Narrated by al-Bazzar in his Musnad, no. 603, and by al-Bayhaqi (1:38), on the authority of Ali ibn Abi Talib.
Al-Haythami said: “Al-Bazzar narrated it, and its narrators are trustworthy.” Al-Mundhiri said: “Its chain of transmission is good and unobjectionable.”
It also has a supporting report from Jabir. See Majma al-Zawaid, 2:99; al-Targhib wa al-Tarhib, no. 335; and Kanz al-Ummal, no. 26178.