Among them is their saying: "It is more than can be counted."
ومنها قولهم: هو أكثرُ مِنْ أَنْ يُحْصَى
Similar to their saying: "Zayd is too wise to lie," which is one of the complex constructions. Its apparent meaning is the preference of something in abundance over enumeration, and the preference of Zayd in wisdom over lying, which has no meaning. Many similar and well-known examples exist, and few have noticed their complexity. Some have interpreted it as "(an)" being a source meaning "(that)," but it was refuted in "al-Mughni" in the third section of the fifth chapter of the book, as it is not known that anyone has said this. It was explained in two ways, each of which was examined by al-Damamini in his commentary on it, and he quoted from al-Radi a view he found commendable, saying: al-Radi said: "As for their saying: 'I am greater than to feel' and 'You are greater than to say such,' the intention is not to prefer the speaker over poetry and the addressee over speech, but rather to indicate their distance from poetry and speech. The superlative form indicates the distance of the superior from the inferior and its surpassing it. Thus, 'min' in such cases is not comparative but similar to its use in your saying: 'I am distant from it,' related to the superlative form meaning: surpassing and distinct, without comparison. The meaning of your statement: "You are too dear to me
ونحو قولهم: زيدٌ أَعْقَلُ مِن أنْ يكذبَ وهو من مشكل التراكيب، فإنّ ظاهِرَهُ تفضيلُ الشيء في الأكثرية على الإِحصاء، وتفضيلُ زيدٍ في العقل على الكذب، وهذا لا معنى له، ونظائِرُهُ كثيرةٌ مشهورةٌ، وقَلَّ مَنْ تَنبَّهَ (١٠٧) لإِشكالها. وقد حَمَلَهُ بعضُهم (١٠٨) على أنّ (أنْ) المصدرية بمعنى (الذي) ، وردّه في المغني (١٠٩) في الجهة الثالثة من الباب الخامس من الكتاب من أنّه (١١٠) لا يُعرَفُ قائل به، ووجّهه بتوجيهين نظر في كلٍّ منهما الدماميني في شرحه عليه (١١١) ، ونقل عن الرضي (١١٢) (٩) وجهاً استحسنه فقال: قال الرَّضِيُّ: (وأَمّا نحو قولهم: (أنا أكبرُ مِنْ أَنْ أشعر) و (أَنْتَ أعظمُ مِنْ أنْ تقولَ كذا) ، فليس المقصود تفضيل المتكلّم على الشِّعْر، والمخاطب على القول، بل المُراد: بُعدُهما عن الشعر والقول، و (أَفْعَلُ) التفضيل يُفيد بُعْدَ الفاضل من المفضول وتجاوزَه عنه، ف (مِنْ) في مثله ليست تفضيلية بل هي مثلها (١١٣) في قولك: (بِنتُ منه) (١١٤) ، تعلّقت ب (أَفْعَل) التفضيل (١١٥) بمعنى: متجاوز، وبائن، بلا تفضيل. فمعنى [قولك] (١١٦) : (أنتَ أَعَزُّ عليَّ