Academic literature on the topic 'Al-Mansur ibn Abi 'Amir'

Abstract Muhammad ibn Abi ‘Amir was a de facto leader of al-Andalus during the Umayyad rule based in Cordoba. Caliph al-Hakam II had appointed him to hold some political positions to strengthen Umayyad rule in Cordoba (al-Andalus) and al-Maghrib (North Africa). Muhammad ibn Abi ‘Amir’s political appointment was seen as a special position in Cordoba administration. This analysis is seen through the readings of the authoritative primary source written by Ibn Hayyan al-Qurtubi. Hence, the purpose of this article is to scrutinize Ibn Hayyan al-Qurtubi’s biography as an al-Andalus historian in the 5H/11AD Century in his work, al-Muqtabas fi Akhbar Balad al-Andalus. In addition, this research also describes the involvement of Muhammad ibn Abi ‘Amir in the Umayyad administration in Cordoba during the reign of Caliph al-Hakam II based on the chronicle of Ibn Hayyan al-Qurtubi. On the whole, this article is a qualitative research using historical study and content analysis in gathering and analyzing data from relevant primary and secondary sources. Based on Ibn Hayyan al-Qurtubi’s description in al-Muqtabas, this research argues that Muhammad ibn Abi ‘Amir was an authoritative political figure in 4H/10AD Century of the Umayyad rule in Cordoba. His political appointments were held in the fields, of administration, judiciary, military, security, international relations and finance. This research also concludes that Ibn Hayyan al-Qurtubi was a preeminent historian in al-Andalus through his work, al-Muqtabas fi Akhbar Balad al-Andalus, which is seen as his biggest contribution in the corpus of knowledge on Islamic history and civilization in al-Andalus. Keywords: Political history, al-Andalus, Cordoba, Muhammad ibn Abi ‘Amir, Umayyad Caliphate, Caliph al-Hakam II, Ibn Hayyan al-Qurtubi Abstrak Muhammad ibn Abi ‘Amir ialah seorang pemimpin de facto al-Andalus pada zaman pemerintahan Kerajaan Umawiyyah di Cordoba. Pihak Khalifah al-Hakam II telah melantik beliau untuk menjawat beberapa jawatan politik utama bagi memperkukuh pengaruh Kerajaan Umawiyyah di Cordoba (al-Andalus) dan di al-Maghrib (Afrika Utara). Pelantikan politik Muhammad ibn Abi ‘Amir ini turut memperlihatkan kedudukan istimewa yang diterima beliau dalam pemerintahan di Cordoba. Pencerakinan tersebut dilihat menerusi penelaahan terhadap sumber primer berwewenang yang ditulis oleh Ibn Hayyan al-Qurtubi. Oleh itu, penulisan ini bertujuan untuk meneliti biografi Ibn Hayyan al-Qurtubi sebagai tokoh sejarawan al-Andalus pada abad ke-5H/11M melalui karyanya, al-Muqtabas fi Akhbar Balad al-Andalus. Di samping itu, kajian ini turut memerihalkan penglibatan Muhammad ibn Abi ‘Amir dalam Kerajaan Umawiyyah di Cordoba pada era pemerintahan Khalifah al-Hakam II berdasarkan catatan Ibn Hayyan al-Qurtubi. Secara keseluruhannya, artikel ini merupakan kajian kualitatif dengan menggunakan reka bentuk kajian sejarah dan analisis kandungan dalam mengumpul serta menganalisis maklumat daripada sumber primer dan sekunder yang relevan. Berasaskan pemerian Ibn Hayyan al-Qurtubi dalam al-Muqtabas, kajian ini menghujahkan bahawa Muhammad ibn Abi ‘Amir ialah seorang tokoh politik berwibawa abad ke-4H/10M era Kerajaan Umawiyyah di Cordoba. Antara penglibatan politik yang disandang oleh Muhammad ibn Abi ‘Amir adalah meliputi bidang pentadbiran, kehakiman, ketenteraan, keselamatan, hubungan antarabangsa dan juga kewangan. Kajian ini turut menatijahkan Ibn Hayyan al-Qurtubi sebagai seorang tokoh sejarawan terulung di al-Andalus menerusi hasil karyanya, al-Muqtabas fi Akhbar Balad al-Andalus yang dilihat sebagai sumbangan terbesar beliau dalam korpus kelimuan sejarah dan tamadun Islam di al-Andalus. Kata kunci: Sejarah politik, al-Andalus, Cordoba, Muhammad ibn Abi ‘Amir, Kerajaan Umawiyyah, Khalifah al-Hakam II, Ibn Hayyan al-Qurtubi

Abu Ja'far al Man~ur, the founder of the 'Abbasid state, once posed aquestion to some of his confidants:Who is the hawk of Quraysh? They replied: The Commander ofthe Faithful (Amir al Mu'minin) who established the reign, quietedupheavals, and extinguished ordeals. He said: You havenot answered my question. They said: Is it Mu'awiyah? He said:No. They said: Is it 'Abd al Malik ibn Marwan? He said: No.They said: Who else, Commander of the Faithful? He said:'Abd al Ra}:iman ibn Mu'awiyah, who escaped by his cunningthe spearheads of the lances and the blades of the swords, travellingthe desert, and sailing the seas, until he entered an alienterritory. [There] he organized cities, mobilized armies, andreestablished his reign after it was completely lost, by goodmanagement and strong resolve. Mu'awiyah rose to his staturethrough the support of 'Umar and 'Uthman, whose backingallowed him to overcome difficulties; 'Abd al Malik, because ofprevious appointment; and the Commander of the Faithfulthrough the struggle of his kin and the solidarity of his partisans.But' Abd al Rab man did it alone, with the support of noneother than his own judgement, depending on no one but his ownresolve. (Ibn al Athir, 5: 182)Identifying leadership and determining its qualities and contributionsto collective life is an ancient concern of people. Abu Ja'far al Mansur, aneminent Muslim leader in his own right, raised the question in a peculiar ...

In the subcontinent, the Companions, the followers, the followers of the followers and the narrators came at different times and continued to perform the duties of spreading Islam here. The books of Asma 'ul-Rijal and the turning of the pages of history show that according to a conservative estimate, about five Companions visited India, including' Uthman ibn Abi al-'As Saqafi and his brothers, 'Abdullah ibn' Umayr, and Sahl ibn 'Adi ibn Malik, Syedna Asim bin Amr and Syedna Majasha bin Thaalba and others. In the same way, many great men entered the subcontinent for the purpose of jihad and then for the propagation of Islam. Akhans al-Thaqafi and so on. Similarly, the followers of Tabein include Mr. Israel bin Musa Al-Basri, Mr. Abu Muhammad Raja bin Al-Sindi, Mr. Muhammad bin Abdul Rahman Belmani, Mr. Rabi 'bin Sabih Al-Saadi and others. Most of the followers and followers of the followers had come to India with the army of Amir Muhammad ibn Qasim. Although the word Sufi was not used for all these holy people because the term Sufi was not in use at that time That is, these people were the real Sufis. Even after him, various Sufis continued to visit and preach Islam.

The Case The Ummah was built on the foundation of tawhid, istikhla! the pursuit of knowledge, and personal and communal responsibility. Although it was once a leading creator of and contributor to human civilization, over the last few centuries it has become weak and backward to the point of crisis. The awareness of the Ummah's regression is almost 1,000 years old, dating back far beyond the challenges of European colonization and west­ernization. We can trace this back to Abu Hamid al-Ghazali's lhya' · Ulum al-Din (Revival of the Knowledge and Sciences of Religion) and Tahafat al­Falasifah (The Incoherence of the Philosophers). Since then, the Ummah has produced dozens of revivalist personalities and movements, such as Ibn Hazm, fbn Taymiyyah, fbn 'Abd al-Salam, fbn 'Abd al-Wahhab, the Muwahiddun, the Murabitun, the Mahdis of Sudan, the Sanusis of Libya, the Ottoman sultan Salim lll, Khayr al-Din al-Tunisi, Muhammad 'Ali, Jamal al-Din al-Afgani, Rashid Rida, Muhammad 'Abdu ofEgypt, Shah Waliullah and Muhammad Iqbal of India, Amir 'Abd al-Qadir and Ben Bad is of Algeria, and many others. All of these individual efforts and movements helped minimize and slow down the Ummah's deterioration, and without them the Ummah's condition and chances of survival could have been much worse. Despite ...

Health, economic and cultural backwardness was the dominant feature of the peoples of the ancient world, including Iraq in particular, where we read a lot about diseases and epidemics that ravaged the peoples of the world and killed millions of them, and we as Muslims also read about the plague that spread in the Levant at the beginning of the Islamic conquest of this Arab land and the expulsion of the Romans from it. And the Muslims lost many of them more than they sacrificed in the battles of the Islamic conquest, including the great companion Aba Ubaidah Amer Ibn al-Jarrah, the leader of the Muslims in the battles and then the governor of the Levant and Yazid Ibn Abi Sufyan, one of the leaders of the Islamic conquest. Between the sixteenth and the first half of the nineteenth century, modern Iraq witnessed more than (20) epidemic outbreaks, between limited and widespread. And between the period between the second half of the nineteenth century until the first quarter of the twentieth century, there were (19) epidemic outbreaks between wide and limited spread, especially the years 1867 to 1917 AD, and now after the outbreak of the Corona pandemic in our country and the whole world and its spread in Iraq at the beginning of the year 2020 AD, which infected Millions of the world’s peoples have collapsed in front of this pandemic, the best health services in the world, and it is still killing between day and night, in hot and cold weather, and all laboratories in the world are working to find an effective vaccine to stop this pandemic, which has brought the world to the brink of economic, health, educational, financial and social collapse.

The outbreak of the First World War in Europe and the subsequent Ottoman–German alliance presented Great Britain with some severe dilemmas as to her interests in the Middle East as well. Striving to consolidate their position in the Middle East should a war against the Ottomans become inevitable, the British began to search for local allies. In the Arabian Peninsula, three rulers emerged as potential allies: the Sharif Husayn, the guardian of the Holy Places in the Hijāz on behalf of the Ottoman sultan; the Idrisi Sayyid of 'Asīr, the area south of the Hijāz and north of Yemen; and 'Abd al-'Azīz Ibn Saud, the Amir of Najd, who became a Persian Gulf coastal ruler in May to 1913 by virtue of his occupation of Hasa the coastal strip stretching from Kuwayt to the base of the Qatar peninsula.

During the period from Safar 9-12, 1410 H. / September 11-14,1989 A.D.,a seminar on the "Issues in Methodology of Islamic Thought" was held atAmir AM al Qadir University of Islamic Studies (Qusantinah, Algeria). Theseminar was organized by the university in conjunction with the InternationalInstitute of Islamic Thought (Washington, D.C.). A group of professors andstudents of both sexes from Amir Abd al Qadir University, as well as fromthe Central University, participated in the seminar activities. The openingsession was attended by representatives from Qusantinah Province, the NationalLiberation Front, the Municipal Council, and the Religious Committee.Speeches were delivered by Dr. 'Ammar al Talibi, the University Presidentand Chairman of the seminar; Dr. Gamal El-Din Attia, Academic Advisorof the International Institute of Islamic Thought and convenor of theseminar; and by Dr. Muhammad 'AM al Hadi Abu Ridah representing theguests of the seminar.The seminar included seven panels where twenty-one research papers,prepared for the seminar, were presented and discussed. These research paperscovered the following topics:1- Inference Methodology in the Qur'an: A Response to the Opponentsof Faith, by Dr. Ahmad 'Atwah.2- The Elements of Scientific Methodology in the Qur'an andal Sunnah, by Dr. Ghawi 'Inayah.3 - Muslim Methodology in Islamic Theology, by Dr. FawqiyahHusayn.4 - The Methodology of Ideology in the Light of ContemporaryScientific Advances, by Dr. Muhammad Abd al Sattar Nassar.5- An Overview of the Methodology of Recording History, byDr. 'Abd al Halim 'Uways.6- The Methodology of the Principles of Jurisprudence, by Dr.Abd al Hamid Madkur.7- The Crises of Methodology in Modem Ideological Studies,by Dr. Muhammad Kamal al Din Imam.8- The Scientific Methodology and Spirit of Ibn Khaldun andIts Relation to Islam, by Dr. 'Imad al Din Khalil ...

<p><em>The Fathimiyah caliphate, one of the Ismaili Shi'ite Islamic dynasties, in 909 AD in North Africa after defeating the Aghlabiah Dynasty in Sijilmasa. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, science and literature. After the reign of the caliph Al-Aziz Fathimiyah dynasty began to decline until the collapse. Problem formulation: How the formation of Fathimiyah dynasty. How to advance the civilization of the Fathimiyah Dynasty? How the decline and collapse of the Fathimiyah dynasty.</em></p><p><em>Research Methodology: The research process is done by taking literature study from literarure, books. To discuss the results of research done by linking descriptions of literature, and books.</em></p><p><em>The results show that: The founder of the Fathimiyah Dynasty was Sa'id ibn Husayn. At the end of the 9th century AD, Abu Abdullah al-Husayn al-Shi'i, one of the main propagandists of the Shiite leader of Isma'iliah, was from Yemen son of the Berber tribe in North Africa, as the main envoy of Imam Mahdi and managed to influence the Berber community. Ziyadatullah al-Aghlabi 903-909 M (Aghlabiah dynasty) is in power in North Africa centered in Sijilmasa. Having succeeded in establishing his influence in North Africa, Abu Abdullah Al-Husain wrote a letter to the Ismaili Imam, Sa'id bin Husain As-Salamiyah to leave immediately for Utar Africa. In 909 AD Sa'id proclaimed himself a priest with the title Ubaidullah Al-Mahdi. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, social conditions, scholarship and literature. The decline and disintegration of the Fathimiyah Dynasty, the caliph Fathimiyah initially controlled all activities, but among the caliphs there were those who handed the supervisory duties to the amir, because the age of the caliph was underage and did not even understand the political world. For example, after Al-Aziz died, Abu Ali Al-Mansur was eleven years old appointed to replace him with the title of Al-Hakim. The final period of the Fathimiyah Dynasty rivalry for the post of prime minister is increasingly widespread, such as Syawar with Dhargam. End of Nuruddin Mahmud's entry to help him reclaim his power from the hands of Dhargam. Al-Adhid, the last Fathimiyah caliph passed away 10 Muharram 567 H / 1171 M. then the Fatimid dynasty was destroyed after reigning for about 280 years, then Saladin holds the Caliphate.</em></p>Keywords: dynasty, fathimiyah

ABSTRAKTujuan dari Penelitian ini adalah menguji pengaruh kepercayaan dan citra website yang diintegrasikan dengan persepsi kemudahan penggunaan dan persepsi kebermanfaatan pada niatan seorang mahasiswa dalam membayar wakaf secara online, yang menjadikan penelitian ini berbeda dengan penelitian sebelumnya adalah penggunaan citra website sebagai determinan niatan mahasiswa dalam menggunakan layanan wakaf online ini. Penelitian ini menggunakan pendekatan kuantitatif dengan metode SEM-PLS serta melibatkan responden sebesar 100 responden dengan menggunakan Purposive Sampling dengan kriteria seorang muslim usia 18-35 dan seorang mahasiswa. Software analisis untuk mengolah data dalam penelitian ini menggunakan Smartpls 3.3, untuk data diperoleh dengan menggunakan kuesioner online menggunakan skala likert 1 sampai 5, dengan keterangan sangat setuju hingga tidak setuju. Hasil dari penelitian ini menunjukkan bahwa kepercayaan, citra website, kebermanfaatan aplikasi, dan kemudahan penggunaan berhubungan signifikan terhadap niat penggunaan wakaf online. Implikasi hasil penelitian ini diharapkan dapat memberikan tambahan pengetahuan terutama dalam ilmu pemasaran Islam terkait penggunaan behavioral intention dalam penggunaan layanan wakaf online, serta diharapkan penelitian ini dapat memberikan masukan bagi manajemen lembaga donasi terutama nazir untuk lebih memperhatikan kemudahan penggunaan konsumen, manfaat yang dirasakan, kepercayaan lembaga, citra perusahaan serta niat dalam menggunakan layanan wakaf secara online.Kata kunci: Wakaf online, technology acceptance model, trust, image. ABSTRACTThe purpose of this study was to examine the effect of trust and website image, which is integrated with perceived ease of use and perceived usefulness, on a student's intention to pay waqf online. What makes this research different from previous research is using website images to determine student intention in using this online waqf service. This study uses a quantitative approach with the SEM-PLS method and involves 100 respondents using purposive sampling with the criteria of a Muslim aged 18-35 and a student. The analysis software to process data in this study used Smartpls 3.3 for data obtained using an online questionnaire using a Likert scale of 1 to 5, with statements strongly agreeing to disagree. This study indicates that trust, website image, application usefulness, and ease of use are significantly related to the intention to use online waqf. The implications of the results of this study are expected to provide additional knowledge, especially in Islamic marketing related to the use of behavioral intention in the use of online waqf services. It is hoped that this research can provide input for the management of donation institutions, especially Nazir, to pay more attention to consumers' ease of use, perceived benefits, and institutional trust., corporate image and intention to use online waqf services.Keywords: online waqf, technology acceptance model, trust, image. DAFTAR PUSTAKAAbdul Shukor, S., Johari, F., Abd Wahab, K., Kefeli Zulkefli, Z., Ahmad, N., Haji Alias, M., Abdul Rahman, A., Mohd Orip, N. M., Ibrahim, P., & Abu-Hussin, M. F. (2019). Trust on awqaf institutions: evidence from Malaysia. Journal of Islamic Marketing, 10(2), 511–524. https://doi.org/10.1108/JIMA-05-2017-0054Ahn, J. chang, Sura, S., & An, J. C. (2018). Intention to donate via social network sites (SNSs): A comparison study between Malaysian and South Korean users. Information Technology and People, 31(4), 910–926. https://doi.org/10.1108/ITP-12-2015-0307Aldeen, K. N., Ratih, I. S., & Herianingrum, S. (2020). Contemporary issues on cash waqf: A thematic literature review. International Journal of Islamic Economics and Finance (IJIEF), 3(3), 119–144. https://doi.org/10.18196/ijief.3236Alrubaiee, L. S., Aladwan, S., Abu Joma, M. H., Idris, W. M., & Khater, S. (2017). Relationship between corporate social responsibility and marketing performance: The mediating effect of customer value and corporate image. International Business Research, 10(2), 104. https://doi.org/10.5539/ibr.v10n2p104Bailey, A. A., Pentina, I., Mishra, A. S., & Ben Mimoun, M. S. (2017). Mobile payments adoption by US consumers: An extended TAM. International Journal of Retail and Distribution Management, 45(6), 626–640. https://doi.org/10.1108/IJRDM-08-2016-0144Berakon, I., Aji, H. M., & Hafizi, M. R. (2021). Impact of digital sharia banking systems on cash-waqf among Indonesian Muslim youth. Journal of Islamic Marketing. https://doi.org/10.1108/JIMA-11-2020-0337Blagoeva, K. T., & Mijoska, M. (2017). Applying TAM to study online shopping adoption among youth in the republic of Macedonia. Genetika, 46(3), 27–32.Eneizan, B., Alsaad, A., Alkhawaldeh, A., Rawash, H. N., & Enaizan, O. (2020). E-WOM, trust, usefulness, ease of use, and online shopping via websites: The moderating role of online shopping experience. Journal of Theoretical and Applied Information Technology, 98(13), 2554–2565.Faisal, M., Yusof, M., Alam, S., Faiz, M., Yusof, M., Alam, S., Hasarudin, M. H., Alam, S., Romli, N., Lumpur, K., Terms, G., & Statement, P. (2014). Cash waqf and infaq: A proposed e-philanthropy in Malaysia. Jurnal Kemanusiaan, 12(1), 1–10.Hair Jr., J. F., Gabriel, M. L. D. da S., & Patel, V. K. (2014). Modelagem de equações estruturais baseada em covariância (CB-SEM) com o AMOS: Orientações sobre a sua aplicação como uma Ferramenta de Pesquisa de Marketing. Revista Brasileira de Marketing, 13(2), 44–55. https://doi.org/10.5585/remark.v13i2.2718Indahsari, K., Burhan, M. U., Ashar, K., & Multifiah. (2014). Determinants of individual Muslim behaviour in accomplishing zakah, infaq, shadaqah and waqf through amil institution. International Journal of Economic Policy in Emerging Economies, 7(4), 346–365. https://doi.org/10.1504/IJEPEE.2014.066627Iskandar, M., Hartoyo, H., & Hermadi, I. (2020). Analysis of factors affecting behavioral intention and use of behavioral of mobile banking using unified theory of acceptance and use of technology 2 model approach. International Review of Management and Marketing, 10(2), 41–49. https://doi.org/10.32479/irmm.9292Joseph, S. (2014). Waqf in historical perspective: Online fatāwā and contemporary discourses by muslim scholars. Journal of Muslim Minority Affairs, 34(4), 425–437. https://doi.org/10.1080/13602004.2014.965974Kasri, R. A., & Chaerunnisa, S. R. (2021). The role of knowledge, trust, and religiosity in explaining the online cash waqf amongst Muslim millennials. 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This chapter focuses on memoirs of 1919. While most autobiographical recollections of the revolution are written by well-known actors in the events, this chapter looks at a different type of memoir, published in the seventies by a privileged witness. In Min Wahid li-‘Ashara, (From One to Ten, 1977), the well-known journalist Mustafa Amin (1914-97) recollects his childhood in his grandfather Saad Zaghlul’s home, narrating the chaotic 1919 days from inside Bayt al-Umma. Amin’s documenting of the revolution is one that unsettles dominant representations of 1919. Instead of orderly demonstrations glorifying national unity, it is chaos, conflict and carnival that prevail in Amin’s narrative. Min Wahid li-‘Ashara rehabilitates revolutionary violence, both spontaneous and organised, and opens space for the parole of the revolution’s marginalised actors. Moreover, the chapter shows that Amin’s memoirs are marked by the historical and personal moment in which he writes, and function as a conscious attempt at restoring Zaghlul’s legacy into the post-Nasser era. The chapter contains as well a brief analysis of autobiographical narratives by Saad Zaghlul himself, Mustafa al-Nahhas, Fakhri ‘Abd al-Nur, ‘Abd al-Rahman Fahmi, Huda Sha‘rawi, ‘Iryan Yusuf Sa‘d and Shaykh ‘Abd al-Wahab al-Naggar.

This chapter analyses narratives published, performed or screened between 1968 and 1999 that have attempted a ‘rewriting of history’ in a context of defeat, in the aftermath of the 1967 naksa. Belonging to different genres (a play, two novels, a television series) all these works feature peasants (and urban underprivileged) as key actors of the 1919 revolution and narrate their resistance in a laudatory mode. The chapter starts with an analysis of al-Masamir (The Nails,1968) by Saad al-Din Wahba, and goes on with readings of Qantara al-Ladhi Kafara (Qantara Who Became an Infidel, 1966) by Mustafa Musharrafa and al-Faylaq (The Legion, 1999) by Amin ‘Izz al-Din. Finally, it examines Gumhuriyyat Zifta (The Republic of Zifta, 1999), a television drama written by Yusri al-Gindi and directed by Isma‘il ‘Abd al-Hafiz, in which the peasant community of the Delta village is given a much more important role than is generally admitted in the historiography about the village’s declaration of independence during the 1919 revolution. Special attention is given to the use of the colloquial, including the songs of the Zifta series, based on poems by ‘Abd al-Rahman al-Abnudi.

This introduction discusses the beginnings of the “jail, no bail” strategy in the southern civil rights movement, introduces the Black Power vernacular as a critical optic of the book, and charts the ways in which jailing and imprisonment were central features of the black freedom movement from Greensboro to Black Power. This chapter also introduces the writings of Rap Brown (Jamil Al-Amin), Mumia Abu-Jamal, and Assata Shakur as the central texts for this rhetorical analysis. Finally, the chapter suggests that these extremely popular, though understudied, writings are useful spaces to understand how imprisonment occupied a contested terrain, used simultaneously for black liberation and for state repression.

While imagery and ideas from the past remain significant across much of Palestinian cultural production, there is an increasing push against a quagmire of language, where meaning is stuck in a past paradigm. Focusing on the work of Adania Shibli, Maya Abu al-Hayyat, and Mahmoud Amer, this chapter looks at contemporary writers who use their art to forge new words—a new language, a new framework for language—that better responds to life as they live it. In the process, existing structures of representation are forcefully discarded, though not entirely left behind. The chapter contends that the stories demand repudiation; a reckoning with the fact that somewhere between the Oslo Accords and the new millennium Palestine’s symbolic order and its lived world ceased to cohere.

Abstract Jet Airways Ltd. soared to unprecedented heights at the beginning of the current millennium. And then calamity struck in the form of the global financial meltdown of 2008 which brought many mighty corporations to their knees. Etihad airlines were started by a Royal (Amiri) Decree by Sheikh Khalifa bin Zayed Al Nahyan as a flagship carrier for the United Arab Emirates in July 2003. In a short period in 2011 they had reported a net profit of USD14 million. In 2013, Etihad reported third consecutive net profit USD 62 million up 48% from the previous year. They were looking for expansion of operations. This gave a perfect opportunity for Etihad to build a relationship with Etihad and fly passengers seamlessly from Abu Dhabi across the country by using Jet Airways’ wide coverage of over 53 cities in India. There are few probing questions that can be analysed from this case. Why airlines that are doing well fail? Are mergers enough to turn around businesses?