The Question of "The Eater and The Eaten" from the Point of View of Islamic Denominations

One of the doubts about physical resurrection is the eater and eaten doubt (Shobheye Ākel wa Makul). Sometimes the human body is eaten by wild animals, or in today's age, the organs of one body are transplanted to different bodies and become the second body organ. Now the question is: if the human body is destroyed or becomes a part of someone else's body, how on the Day of Judgment will people get present with this physical body? Are they incomplete or will this person get a new organ? What answers have Islamic schools given to these questions?
Have they denied physical resurrection (Ma'āde Jesmāni) or have they answered this question in another way? By examining the reliable sources of Islamic schools of thought, we come to the conclusion that the great Ahl al-Hadith, the theologians of Mātoridiyeh, Zeydyyeh, and Esmāiliyeh schools did not mention the doubt of eater and eaten (Shobheye Ākel wa Makul) in their works, but the majority of Ash'ari and Emāmyyeh theologians believe that what enters the body of Ākel are secondary and surplus components which is possible that it has no effect on his resurrection in the resurrection day, and a few Emāmyyeh and Ash'ari scholars believe that the body is a tool for the soul, and the real tormented and pleased in man is his soul, and the body is nothing more than a tool.