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0/0 = undefined A labyrinth of ideas, A diary of curiosities Bot: @contactzero_bot
Show more📈 Analytical overview of Telegram channel 0/0
Channel 0/0 (@error0error) in the Arabic language segment is an active participant. Currently, the community unites 10 920 subscribers, ranking 8 228 in the Religion & Spirituality category and 6 909 in the Saudi Arabia region.
📊 Audience metrics and dynamics
Since its creation on невідомо, the project has demonstrated rapid growth, gathering an audience of 10 920 subscribers.
According to the latest data from 28 August, 2026, the channel demonstrates stable activity. Although there has been a change in the number of participants by 176 over the last 30 days and by 7 over the last 24 hours, overall reach remains high.
- Verification status: Not verified
- Engagement rate (ER): The average audience engagement rate is 17.73%. Within the first 24 hours after publication, content typically collects 5.81% reactions from the total number of subscribers.
- Post reach: On average, each post receives 1 936 views. Within the first day, a publication typically gains 634 views.
- Reactions and interaction: The audience actively supports content: the average number of reactions per post is 0.
- Thematic interests: Content is focused on key topics such as مُشَاعَرَة, رَجُل, ظِلّ, نِسَاءَة, اِبن.
📝 Description and content policy
The author describes the resource as a platform for expressing subjective opinions:
“0/0 = undefined
A labyrinth of ideas,
A diary of curiosities
Bot: @contactzero_bot”
Thanks to the high frequency of updates (latest data received on 29 August, 2026), the channel maintains relevance and a high level of publication reach. Analytics show that the audience actively interacts with content, making it an important point of influence in the Religion & Spirituality category.
10 920
Subscribers
+724 hours
+427 days
+17630 days
Posts Archive
10 923
Ambition as a surrogate for moral feelings. — Moral feelings must not be lacking in those natures that have no ambition. The ambitious contrive to get on even without it, and with almost equal success. – That is why, if they should ever lose moral feelings, the sons of modest families that know nothing of ambition decline very rapidly into complete good-for-nothings.
10 923
One has to have a good memory if one is to keep a promise. One has to have a powerful imagination if one is to feel sympathy. So closely is morality tied to the quality of the intellect.
10 923
One will seldom go wrong if one attributes extreme actions to vanity, moderate ones to habit and petty ones to fear.
10 923
Repost from N/a
ويا لَخَسارةِ العقلِ البشريِّ! فإنَّ أبعدَ الأمورِ عنه، وأقلَّها مَساسًا بحياتِه، كدَورانِ الكواكبِ في أُفُقِ السماءِ، هيَ أقربُ إلى ذهنِه، وأثبتُ في علمِه، وأوضحُ في تصوُّرِه؛ وأمَّا المعاني الأخلاقيَّةُ، وهيَ ممَّا يُلامِسُ نَفْسَه، ويُديرُ دَفَّةَ وُجودِه، فهيَ دومًا مُضطربةٌ كالأمواجِ، تَجْتَرِفُها أهواءُ النُّفوسِ، أو تُسيِّرُها جَهالاتٌ مُستحكِمةٌ، تَنقُلُها ألسِنةٌ، وتَتلقَّفُها آذانٌ، فتَبقى ضَيعةً بينَ جَهلٍ مُتفَشٍّ، وهوًى مُتَسلِّط.
— تشيزاري بيكاريا: في الجنايات والعقوبات.
10 923
لَعَمرُكَ ما الأَيامُ إِلّا مُعارَةٌ
فَما اِسطَعتَ مِن مَعروفِها فَتَزَوَّدِ
عَنِ المَرءِ لا تَسأَل وَسَل عَن قَرينَهُ
فَكُلُّ قَرينٍ بِالمُقارِنِ يَقتَدي
— طَرَفة بن العبد
10 923
إذا ما أسَنَّ المَرءُ أقصاهُ أهلُه
وجارَ عليه النَّجلُ والعَبدُ والعِرسُ
وقَد كانَ من فُرسانِ حَربٍ وغارَةٍ
فَلَمْ يُغنِ عنه السَّيفُ والرمحُ والتُّرسُ
وأصبحَ عندَ الغانياتِ مُبَغَّضًا
كأنّ نَشرَه دَفرٌ وعَنبَرُه كِرسُ
— اللزوميات، لأبي العلاء المعرّي
10 923
Old age and death. — Disregarding the demands made by religion one might well ask: why should it be more laudable for an old man who senses the decline of his powers to await his slow exhaustion and dissolution than in full consciousness to set himself a limit? Suicide is in this case a wholly natural and obvious action, which as a victory for reason ought fairly to awaken reverence: and did awaken it in those ages when the heads of Greek philosophy and the most upright Roman patriots were accustomed to die by suicide. On the other hand, the desire to carry on existing from day to day, anxiously consulting physicians and observing scrupulous rules of conduct, without the strength to get any closer to the actual goal of one's life, is much less respectworthy. The religions are rich in excuses for evading the demand of suicide: in this way they ingratiate themselves with those who are in love with life.
— Human All Too Human, by Friedrich Nietzsche
10 923
Friedrich Nietzsche is therefore going to preach to the whole world and especially to himself, love of life, love of intense life, love of beauty, love of beauty made of strength, and to proclaim ecstatically - for it is his way, he was born a lyrical poet, a Dionysian poet - " To Life! Ever more life! Let us put more life in the world! Long live Goethe !" Nietzsche is hardly more than a nervous and frantic Goethe.
— Émile Faguet, On Reading Nietzsche
10 923
وقيل: البلاغةُ في المعاني، والفصاحةُ في الألفاظ. يُقال: معنىً بَليغ، ولَفظٌ فَصيح.
— ثمرات الأوراق
10 923
قالَ عيسى الوزير: النَّثرُ مِن قِبَل العقل، والنَّظمُ مِن قِبَل الحس
— الإمتاع والمؤانسة لأبي حيان التوحيدي
10 923
أما بالنسبة لـ Caïsus أو (قيس، ملك كِندة) فهذا محد يدري بيه منو بالضبط، بس أكو 3 إحتمالات حسبما قريت:
• بعض الباحثين يعتبروه نفسه امرؤ القيس الشاعر.
• بعضهم يكولون هو عمه، قيس بن الحارث. بس من تجي تدور بالأنساب رح تشوف أنّ لما يعدّدون أبناء الحارث، يذكرون حُجر وشرحبيل وسلمة ومعديكرب، بس قيس مشكوك بوجوده، بعضهم ينفي وجوده، وبعضهم يذكره بدون تفاصيل.
• القسم الأخير، يكولون هو قيس بن سلمة بن الحارث، إبن عم الشاعر. من بين اللي يتبنون هالرأي هو Irfan Shahîd بكتابه*. وهو عالأقل مذكور بمعجم البلدان لياقوت الحموي.
*Byzantium and the Arabs in the 6th Century. Volume 1, Part 1. Page 160 or something.
10 923
أَبَعدَ الحارِثِ المَلِكِ بنِ عَمروٍ
لَهُ مُلكُ العِراقِ إِلى عُمانِ
مُجاوَرَةً بَني شَمجى بنِ جَرمٍ
هَوانا ما أُتيحَ مِنَ الهَوانِ
— امرؤ القيس، في ذِكرِ مُلكِ جَدِّه الحارِث (Arethas)
