In addition to the previous reply, perhaps below might be useful:
Our understanding of concepts such as "life", "death" and "existence" is coloured by our experiences. Our frame of reference is the reality that we inhabit, and it cannot be any other way. Even when we use words such as "nature of God", it is our understanding of the words "nature" and "God".
Therefore, when we talk of God as being "Alive", "Everlasting", and such, our immediate frame of reference is our own lives and existence. When we see that we come from being non-existent into existence, that we live and die, we sometimes might think of God as being alive and existing in the same manner.
Some theologians and philosophers will explain that God, who is the "source" of all that exists, is existence Himself. Whereas our existence is contingent, meaning it's dependent and possible, God's existence (or perhaps God as existence) is necessary.
I hope that the above discussion has shed some light. At the end of the day, all of our ruminations and musings are limited by our own limitations.
Always in need of your prayers
Allah is The Everlasting Alive الحيّ ALHAYY and He never dies as He Created the life and death on all His creatures and He is above whatever He Created.
We have no ability to know or even think about Him, but we should think about what He Created. The Hadeeth says: Don't think in Allah's Self but think in Allah's creatures.
Aal Allah آل الله are in fact same as Aal Al-Rasool آل الرسول because Aal Al-Rasool are the pious Progeny of the Messenger whose obedience is obligatory on every Muslim being part and parcel of the obedience of the Prophet (SAWA) which is in fact the obedience of Allah (SWT).
Aal Allah are in fact Aal Al-Rasool as they are the Most obedient servants of Allah.
Insan has been understood to refer to all human beings, or only Adam, but it does not change the meaning significantly. It seems most appropriate to understand it as referring to all human beings.
This ayah is understood to be a rhetorical question, along the lines of, "Was there ever any time when man was such an insignificant thing that he was not worthy of being mentioned?"
Here are 3 ways it has been understood:
(a) This could be after the process of creation of the human being had begun but before human beings had populated the earth.
This idea is supported by a narration from Imam al-Sadiq (A) that it refers to 'when he was created, but unworthy of mention'.
It is also narrated from Imam al-Baqir (A) that this verse means that 'the human being was mentioned in Allah's knowledge, but not in His creation'. That is, the human being had been decreed to exist, but did not exist yet on earth.
(b) Some exegetes also say this could be before the human was created at all. (The human only existed in the divine decree and knowledge, so the human was "mentioned" by God but not by anyone else.)
(c) It has also been understood to mean, "Was there ever any time when God was ignorant of the human being?" The answer to that is no, since God had knowledge of what He would create.
All of the meanings can work together too since the point is to emphasize the smallness of the human being compared to the divine, which is a theme that continues in the next ayah.
تخفَّفوا تلحقوا means be light from the burdens of bad deeds and worldly useless matters, you will then overtake and reach to your goal of success in the Hereafter.
This is a common expression we use as Muslims, and can be interpreted in different ways.
Initially, ما شاءَ اللهُ is three words, ma (anything/what/whatever), shaa` (will/want/desire/request) and Allah.
When we utter this, we are expressing God's power and will over us.
It means anything that Almighty God wills happens, and whatever God wants will happen. When we say it, we are confirming that it is God's will and what He wants, and not our will, or what people want, even if they dont want it, or hate it, if it is the will of God, it will happen.
It is highly recommended to say this dhikr, especially beginning the day by saying bismillah, ma shaa Allah.
The custom is also that this statement is said to repel evil eye and envy. So, when you see something/someone nice, to repel evil eye and envy, you say ma shaa Allah.
And Allah knows best.
Mubah means permissible or allowed like eating fruits and vegetables or drinking water if you are not fasting.
Soul is created by Allah and gifted to us as a bounty from Him on us. Soul is never part from Allah (SWT). Nothing at all can be like Allah or part from Him.
This sermon calls people to prepare themselves for their permanent life which is definitely coming after this short worldly life. All of us are going as all those who were before us have gone. every one from us is surely facing the same fate of those who were before us.
ذو القربى are the relatives themselves, while في القربى means spending on the relatives and treating them.
Ghareeb is an Arabic word which means a stranger. Ghreebul Ghuraba means the the stranger of the strangers.
We have authentic narrations in Kaamil Al-Ziyarat by Ibn Qowlawayh mentioning great reward for visiting Imam Ali Riza (AS) in his far away place في غربته. Which means that he is Ghareeb in the place where he is.
No believer lives with out been tested. Allah says in Quran : Did people think that they will be left with out tests? (Sura 29: 2).
Even being in easy life is a test by itself whether we thank Allah and appreciate His bounties or not.
When you feel that you have no difficulties, you need to thank Allah and seek from Him to protect you from unexpected hardships.