Nisaa
The majority of scholars across all four madhabs hold that a person in Janabah (major ritual impurity) may not touch the Arabic text of a Mushaf, the same restriction that applies to a menstruating woman, and for the same underlying reason: touching the Qur'an requires taharah, and Janabah is precisely the absence of it.
Their evidence is the ayah (interpretation of the meaning): "None shall touch it except the purified." [Al-Waqiah 56:79]. They also cite the letter the Prophet (Salla Allahu 'Alayhi Wa Sallam) sent to the people of Yemen through Amr ibn Hazm, which stated: "No one should touch the Qur'an except one who is pure." (Narrated by Malik in Al-Muwatta. The chain has a gap, but al-Shafi'i and later scholars such as Ibn Abd al-Barr accepted it as supported by other routes, and it is what the majority of scholars act on.) These are the same two proofs behind touching the Mushaf during hayd; here they apply to Janabah directly rather than by analogy, since Janabah is itself the state the wording "purified" is built around.
What lifts the restriction is Ghusl, not Wudu. A person who has made Wudu but has not yet performed Ghusl is still in Janabah, so the Mushaf stays out of reach until Ghusl is complete, the same as it does for prayer; see what causes Janabah and when Ghusl becomes obligatory for that in full. This is different from an ordinary lack of Wudu on its own, where Wudu alone is enough to touch the Mushaf again.
A minority of early scholars, among them al-Hasan al-Basri, Muhammad ibn Sirin, and Ibn Hazm, held that touching the Mushaf without purity is permitted regardless of state, reading the ayah as describing the Preserved Tablet, which only the angels touch, rather than as a ruling on the physical copy in someone's hands. The four madhabs did not adopt this view, but it is the same named position raised for hayd, not a fringe one.
Touching the Mushaf through something separate from it, such as its cover, a bag, or a sleeve, is agreed across the schools to be permitted in Janabah exactly as it is in hayd. What is touched there is the barrier, not the Mushaf itself.
The Maliki concession that lets a woman who is teaching or learning Qur'an touch and recite from the Mushaf during hayd or nifas does not extend to Janabah. That concession rests on necessity: hayd and nifas last days and cannot be shortened at will, so going without the Mushaf for that stretch would disrupt real teaching or study. Janabah has no such stretch, since Ghusl lifts it immediately, so there is nothing for a necessity argument to attach to, and no madhab records the same exception here. The same reasoning is why reciting Qur'an during Janabah gets no equivalent concession either.
A Qur'an translation with no Arabic text splits the four madhabs the same way it does for hayd. The Hanafi school treats the Qur'an as its wording and its meaning together, so a translation still counts as Qur'an and remains off limits. The Maliki, Shafi'i, and Hanbali schools hold that the Qur'an's inimitability is in its Arabic wording specifically, so a translation on its own, without the Arabic, may be touched without purification.
A phone, tablet, or Qur'an app follows the same reasoning contemporary scholars apply to hayd: what the evidence restricts is touching a Mushaf, and a screen showing changeable pixels is not one. Islamweb's fatwa council put it in exactly those terms (fatwa no. 465004, 17 Rabi al-Awwal 1444 / 12 October 2022), and this is now the position of most contemporary scholars and fatwa councils, whatever the state, hayd, nifas, or Janabah.
Once Ghusl is complete, the Mushaf, recitation, and the mosque itself are all open again at the same moment. Fasting was never affected by any of this to begin with; see can you fast while in a state of Janabah for why.