﴿46﴾ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ
amongst the Creator, the created, and one’s self. The majority of Qur’an exegetes maintain that death is herein intended by "certitude," since the believers and the disbelievers believe in its certainty. Man may doubt anything, but death, as it is reflected elsewhere (15:99) in the Holy Qur’an: "And worship your Lord until there comes unto you the certainty (of death)." However, some hold that certainty herein indicates the awareness obtained posthumously as to purgatory and Resurrection. Such exegesis is somehow in line with the former.
The blessed Verse 48 makes a reference to the dire fate of this group saying: "Therefore, no intercession of intercessors will be of any avail to them." Neither the intercession of Allah’s Messengers (as) and Imams (as), nor that of angels, nor the true believers, nor the martyrs, nor the righteous shall be of any avail to them, since intercession requires the right ground, and the disbelievers have totally destroyed such ground. It is like pure water by which a feeble sapling is irrigated. Now, when the sapling happens to be dead, such pure water may not give a new life to it.
It was mentioned above in the discussion devoted to intercession (2:48) that the Arabic word shafā‘a derives from the root sh-f-‘, originally denoting "attach something to something else," connoting that the person for whom it is interceded is supposed to have traversed some part of the way, though he has faced hardships, vicissitudes, and impediments. Thus, he is interceded with to bear him assistance to traverse the remaining distance.
It is noteworthy that the blessed Verse in question once again emphasizes the question of intercession and the diversity of the intercessors interceding with the believers at Divine Threshold. It also serves as a harsh response to those belying the principle of intercession. It lays further emphasis on the point that intercession is not unconditional; in other words, it is not a green light to committing sins, but may
lead to spiritual growth such that he prepares the required ground for being interceded with him. The ties of such person are not supposed to be totally severed from God Almighty and His friends. It is also worthy of note, however, that the blessed Verse in question is not saying that intercessors intercede with such people, but it reflects that they cease to intercede with them as intercession shall be of no avail to them and Allah’s friends may never perform vain deeds.
The blessed Verses in question and some other Qur’anic Verses indicate that there shall be different kinds of intercessors interceding with God Almighty on the behalf of the true believers. The numerous traditions transmitted in the Shī‘ī and Sunnī sources reflect that such intercessors shall intercede on behalf of those sinners who have prepared the required ground for intercession.
Reference may be made here to such different intercessors:
1. The Noble Prophet of the Islamic faith, as reflected in the Prophetic tradition: "I shall be the first intercessor in Paradise."
2. All the Prophets (as) shall be intercessors on the Day of Resurrection, as per another Prophetic tradition: "The Prophets shall intercede on behalf of all those who sincerely testify to Divine Unity and take them out of Hell."
3. Angels shall be amongst the intercessors on the Day of Resurrection, as reported in the Prophetic tradition: "The Angels, Allah’s friends, and the martyrs shall be permitted on that Day to intercede."
4-5. The Infallible Imams (as) and their followers shall also intercede on behalf of true believers. In this respect, Imam ‘Alī (as) is narrated as saying: "We and our friends shall
 Muslim, Sahīh, vol. 2, p. 130.  Ahmad ibn Hanbal, Musnad, vol. 3, p. 12.  Ibid., 5, p. 43.
intercede [on behalf of true believers]."
6-7. The religious scholars and the martyrs shall be among the interceders, as it is reflected in the Prophetic tradition: "On the Day of Resurrection, the Prophets (as), then the scholars, then the martyrs shall be intercessors." According to another Prophetic tradition: "The martyr’s intercession on behalf of seventy people from amongst his family shall be accepted." As per another tradition recorded in ‘Allāma Majlisī’s Bihār al-Anwār (vol. 100, p. 14), their intercession on behalf of seventy people shall be accepted.
8. According to Imam ‘Alī (as), the Holy Qur’an shall be an intercessor on the Day of Resurrection.
9. The intercession of those believers who are advanced in years shall be accepted. In this vein, it is narrated from the Noble Prophet (SAW) as saying: "When man reaches the age of ninety [having proceeded on the path of faith], God Almighty shall forgive his past and future sins and his intercession on behalf of his family shall be accepted."
10. Prayers and devotions shall be intercessors as well, as it is narrated from Allah’s Messenger (SAW) as saying: "Fasting and the Qur’an shall intercede on behalf of the servants [of Allah] on the Day of Resurrection."
11. Some traditions reflect that God Almighty shall intercede on behalf of the sinners, as it is narrated from the Noble Prophet (SAW) as saying: "The Prophets, the angels, and the believers shall intercede on the Day of Resurrection and God Almighty shall say: 'I am to intercede as well."
12. It is reflected in a number of traditions that the good righteous deeds, like something for whose preservation man
 Sadūq, Khisāl, p. 624.  Ibn Māja, Sunan, vol. 2, p. 1443.  Ibid., vol. 2, p. 15.  Nahj al-Balāgha, sermon 176.  Ahmad ibn Hanbal, Musnad, vol. 2, p. 89.  Ibid., vol. 2, p. 174.  Bukhārī, Sahīh, vol. 9, p. 149.
has made attempts, shall intercede on behalf of man on the Day of Resurrection.
Numerous traditions have been transmitted concerning intercession, a few of which were mentioned above. It would fruitful to reiterate that there are certain conditions for intercession without which it may not be accepted by God Almighty. In this vein, the blessed Verses in question clearly indicate that the intercessions of all intercessors shall be of no avail to some of the disobedient. It is of significance to pave the required ground for the acceptance of intercession, since intercession on behalf of some people may not be of any avail.
 Ibn Shahrāshūb, Manāqib, vol. 2, p. 14.  For further details, see above under 2:48.