it was recorded by Imām Aḥmad (6/278): al-Walīd narrated to us, Zakariyyā said: Khālid ibn Salamah narrated to us, with it. And there is an important benefit in it, which is Zakariyyā's explicit statement of hearing from Khālid, for it has been said about him that he practices tadlīs from al-Shaʿbī, and some, like Abū Dāwūd and others, have stated it without restricting it to al-Shaʿbī. And Allāh knows best. In "al-ʿIlal" (1/51): "I asked Abū Zurʿah about the ḥadīth of Khālid ibn Salamah ...(he mentioned it)? He said: It is not that, it is a ḥadīth that is not narrated except from this route. I mentioned Abū Zurʿah's statement to Abū Ḥātim? He said: What I see is that Allāh should be mentioned in the lavatory and elsewhere based on this ḥadīth." I said: The two Imāms, Abū Zurʿah and Abū Ḥātim, differed regarding this ḥadīth. The first weakened it, and the other authenticated it, as indicated by his using the ḥadīth as evidence and not agreeing with Abū Zurʿah's statement, which is surprising from him, as they mentioned in al-Bahī's biography that he said: "He is not used as evidence, and his ḥadīth is inconsistent." The truth is that the ḥadīth is strong, and none other than Abū Ḥātim criticized it. Muslim authenticated the ḥadīth, and al-Bahī was deemed trustworthy by Ibn Saʿd and Ibn Ḥibbān. The ḥadīth indicates the permissibility of reciting the Qurʾān for someone in a state of major ritual impurity because the Qurʾān is a form of remembrance (and We have sent down to you the Reminder...) and thus falls under the general statement "mention Allāh." Yes, it is preferable to recite in a state of purity, as he (ṣallá Allāhu ʿalayhi wa-sallam) said when he returned the greeting after performing tayammum: "I disliked mentioning Allāh except in a state of purity." It was recorded by Abū Dāwūd and others, and it is included in "Ṣaḥīḥ Abū Dāwūd" number (13).