Rambam accused in Denying Resurrection

Rambam (Tshuva 08:02)In the world to come, there is no body or physical form, only the souls of the righteous alone, without a body, like the ministering angels. Since there is no physical form, there is neither eating, drinking, nor any of the other bodily functions of this world like sitting, standing, sleeping, death, sadness, laughter, and the like.

Raavad (Hilchos Teshuva 8:2) In Olam Habah there will be no physical body The Rambam’s view appears to me as not much different than those who deny physical resurrection of the body but only to the souls. I swear this is not the view of our Sages. It clearly states in Kesubos (111b) In the future the tzadikim will be resurrected in their clothing and this is deduced from wheat. In Shabbos (114a) Rav Yannai commanded his children not to bury him in white or black clothing. . In Sanhedrin (91b) it states that resurrection will occur with physical blemishes from which they will be cured. All these sources clearly show that resurrection of the physical body will occur. However it is possible that G-d will provide strong and healthy bodies like those of angels or Eliyahu. Furthermore they it is possible that they will literally have crowns and that is not a metaphor.

Kesubos (111b The just in the time to come will rise apparelled in their own clothes. This is deduced a minori ad majus from a grain of wheat. If a grain of wheat that is buried naked sprouts up with many coverings how much more so the just who are buried in their shrouds.

 Shabbos (114a) But R. Jannai said to his sons, My sons, bury me neither in white shrouds nor in black shrouds, White, lest I do not merit, and am like a bridegroom among mourners: black, in case I have merit, and am like a mourner among bridegrooms. But bury me in court garments that come from overseas. This proves that they are coloured. 

Sanhedrin (091b) It is written, I kill, and I make alive; whilst it is also written, I wound, and I heal! — G-d said, What I slay, I resurrect i.e.,in the same state, and then, what I wound, I heal after their revival.

Sanhedrin (091b) I kill, and I make alive. I might interpret, I kill one person and give life to another, as the world goes on: therefore the Writ states, I wound, and I heal. Just as the wounding and healing obviously refer to the same person, so putting to death and bringing to life refer to the same person. This refutes those who maintain that resurrection i not intimated in the Torah.