Soul both matter and form

Mullah Sadra like Avicenna before him defines matter ماده as a substance جوهر that bears potentiality قوه, or as a pure-potentiality قوه محض; but since pure potentiality is the complete absence of actuality فعلیه therefore according to Avicenna even the substantiality of matter is not indicative of any concrete existence وجود عینی, since any kind of concrete existence implies the presence of actuality; therefore the substantiality of matter is instead indicative of the fact that prime matter هیولا اولا or pure potentiality doesn't inhere within a subject موضوع; the concrete existence of matter and its actuality is due to form صورته, which is a substance that perfects or actualizes matter; this form is effused upon matter by an incorporeal separate intellect عقل مفارق known as the Active-Intellect عقل فعال which is the last of the vertical immaterial intellects عقول مجرده; therefore that due to which matter possesses subsistence قوام in reality حقیقه is called form; therefore the matter of a thing represents the aspect of its potentiality which is identical to the aspect of privation نقص, whereas the form of a thing is indicative of the aspect of its actuality and perfection کمال; now since the soul نفس is a substance by which the material body جسم مادی  subsists and is perfected just as matter is perfected and rendered subsistent through form therefore, the soul is described as the form of the body; but while the human soul perfects or actualizes matter, it Itself acts as matter for the knowledge forms صور علمیه or the intelligibles معقولات that are effused on to it by the Active-intellect; because it is through these knowledge forms that the imperfect potential intellect عقل هیولانی is rendered perfect and actual بالفعل; therefore the intelligibles are as form in relation to the soul.