Why, based on available evidence, is the use of a Muslim's body for medical research purposes shifted to that of a non-believer, considering that he is a human being whom Allah has honored with His words: (And We have certainly honored the children of Adam and carried them on the land and sea and provided them with good things and preferred them over much of what We have created, with [definite] preference) [Surah Al-Isra 70], and bearing in mind that "breaking the bone of a deceased person is like breaking it when he was alive"?

The honoring of the children of Adam varies, with the believer having priority over the disbeliever. It also varies among different types of believers and different types of disbelievers. Therefore, organs can be transplanted from a disbeliever but not from a Muslim. This is what Sheikh Al-Shinqiti preferred, and some scholars agreed with him, explaining that the principle necessitates the sanctity of touching a Muslim's body, whether alive or dead. They argued that the evidence presented by those who prohibit it—if indeed sound—mostly pertains to Muslims.

As for the Permanent Committee for Scholarly Research and Ifta, it has clarified the sanctity of a Muslim, whether alive or dead, stating that this is known as a necessity of religion. The mu'ahid (person under covenant of protection) is included with the Muslim in the inviolability of their blood and sanctity. Therefore, if there is a choice between the body of a Muslim and a disbeliever, the Muslim has priority in being honored and preserved.

Regarding the dissection of the dead, the Council of Senior Scholars has ruled the permissibility of dissection for the purpose of criminal investigation or verifying epidemic diseases, whether the dissected body belongs to an ma'soum (inviolable person) or not. As for dissection for scientific purposes, the Council generally deemed it permissible. However, given the dignity of a Muslim dead as alive, and that dissection involves an affront to their dignity, along with the availability of bodies of non-ma'soum deceased, the Council holds that it is sufficient to dissect the bodies of non-ma'soum individuals.

Some scholars, such as Al-Qushayri, restricted the honor mentioned in the verse to believers only. Al-Khazin, on the other hand, differentiated between honor (takrim) and preference (tafdil). Honor, for him, refers to inherent, natural attributes, while preference is the acquisition of correct beliefs and virtuous character.