In fact...

In fact, from the point of view of philosophers, the essential deficiency which makes existents needy, deficient, and dependent upon something else is that essential vacuity (khala' dhati), and the essential perfection (kamal dhati) which is the source of perfection of an existent and makes it needless with respect to dependence upon another is that 'essential plenitude' (mala' dhati), that is the identity of essence (dhat) and existence.

As these philosophers consider the root and criterion of dependence to be essential vacuity and not previous non-existence, if there were to exists a being in the world which is eternal, there being no time that it did not exist and without ever being preceded by non-existence, it would still be a contingent existent (mumkin al-wujud), that is, its essence is not identical with its existence and it has a vacuity of existence at the plane of its essence.Such a being is an effect, a creature, and dependent upon another despite being eternal and everlasting.

The philosophers believe that such existents do exist and they name them 'uql-e qahirah (the Supreme Intellects). 3. The Special Theory of Sadr al-Muta'allihin and His Followers: Sadr al-Muta'allihin conceded that every hadith existent depends upon something else. He also accepted that every contingent being is in need of a cause.

He considered valid the objections raised by the philosophers against the theologians, and agreed with the philosophers that there is nothing to prevent an existent from being temporally eternal, existing since preeternity and everlasting, while being dependent, a creature and an effect. Similarly he endorsed the view of the philosophers that the criterion of neediness and dependence should be sought within things themselves and not in their previous non-existence.

However, he proved that in the same way that huduth cannot be the criterion of neediness, so also essential contingency (imkan dhati), or in our words 'essential vacuity,' too, cannot be the criterion of dependence and neediness because essential contingency is an attribute of essence, and it is essence which is said to be essentially indifferent to being and non-being and something hollow and empty, requiring something else to fill it.

But considering that essence is derivative (istibari) and not fundamental, it lies outside the realm of neediness and self-sufficience causing and being caused, efficiency and receptivity.