We believe in the resurrection, which is Allah the Exalted reviving the dead when Israfil blows the second blast into the Trumpet

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author said: "And we believe in the Last Day, which is the Day of Resurrection, after which there is no day". Belief in the Last Day is one of the pillars of faith. The Prophet (peace and blessings be upon him) said when Jibril asked him about faith: . So belief in the Last Day is belief in the resurrection.
"Which is Allah reviving the dead, Allah reviving the dead when Israfil blows the second blast into the Trumpet". This is the resurrection; people will come out of their graves alive after Israfil blows the second blast into the Trumpet. Israfil is an angel from among the angels, and he is one of the three angels that the Prophet (peace and blessings be upon him) mentions when he begins the night prayer. When he says in the opening of the night prayer: etc. These three were mentioned because each one is in charge of something that contains life: Jibril is in charge of the revelation, which contains the life of the hearts; Israfil is in charge of the blowing into the Trumpet, which contains the life of the bodies on the Day of Resurrection; and Mikail is in charge of the rain and vegetation, by which the earth has life.
He says: "When Israfil blows the second blast into the Trumpet".
The author indicated that there are only two blasts: a blast containing terror and then swooning, and a second blast containing the resurrection and revival. Allah the Exalted said: .
Accordingly, the saying of Allah the Exalted in Surat al-Naml: refers to the blast by which they swoon. The people will be terrified by the horror of the great sound they heard, and then they will die, except whom Allah wills.
And His saying: The noble verse indicates that there is a respite between the two blasts, because "then" indicates sequence, and what is the respite? Abu Hurayrah (may Allah be pleased with him) said: Between them, as he narrated from the Prophet (peace and blessings be upon him): So they asked him: Forty days, or a year, or a month? Whenever he said something, he said: meaning that I do not inform you of that, because the Prophet (peace and blessings be upon him) said: and was silent. So Allah knows best about that.
"The people will rise from their graves to the Lord of the worlds, barefoot without sandals, naked without clothes, uncircumcised". The evidence for that is His saying, the Exalted: . And if you look at the beginning of creation, you will find that the human being comes out of his mother's womb barefoot, naked, and uncircumcised. So they will be gathered without sandals, naked without clothes, and uncircumcised, meaning that Allah returns to them what He took from them in their lives, which contains life. Good.
And the person whose kidney was taken? Yes? It is returned to him, it is returned to him. But someone might say: It is not returned because it was taken without a religious ruling, unlike the skin of circumcision, which is taken by the command of Allah and His Messenger. But the apparent meaning of the verse is that the human being is returned with all his parts, even if his hand was cut off, or his leg was cut off, or his parts were scattered, he must be returned as he was created.
If someone says: How can they bear to remain for fifty thousand years in this state? And how is it possible for men and women to be in one place while they are naked?
We said, as for the answer to the first: The conditions of the bodies on the Day of Resurrection are not like their conditions in this world. Allah the Exalted gives them strength, patience, and endurance that does not exist. For this reason, the sun approaches them by the distance of a mile and they do not burn, whereas if the sun were to descend from its path in this world by the width of a single hair, it would burn the entire earth with everyone on it.
As for men and women being in one place, the Prophet (peace and blessings be upon him) answered that the human being is preoccupied with this matter, and that the matter is greater than that it would concern them. Allah the Exalted said: Glory be to Allah! May Allah help us and you with this.
And His saying, the Exalted: Allah affirmed that with two things: that it is a promise obligatory upon Allah; He did not say a promise from us, He said And He affirmed that He is capable of it by His saying: While the disbelievers say: So Allah said: It is a firm, obligatory promise upon us.
And Allah the Exalted has the right to make obligatory upon Himself what He wills, whereas we do not make anything obligatory upon Allah. Rather, we believe that there are things obligatory upon Allah that He Himself made obligatory. He said, the Exalted: Good. And He said, the Exalted: He made it obligatory.
And here he said: Allah made this promise obligatory upon Himself, and He is the truest of speakers and the most faithful of those who make promises He affirmed this action by bringing it with the emphatic particle "inna" (indeed), and He brought it with the active participle and did not say "We used to do," to confirm its occurrence and that it is necessary.