The demand for ethical foods is rising, with halal foods playing a significant role in this trend. However, halal standards vary globally, which can have substantial implications. Multiple Halal Certification Bodies (HCBs) can approve food products but they often prioritize national regulations over international alignment. To explore the similarities and differences in halal standards, we conducted a critical analysis of various standards, including Pakistan’s halal standards, the Standards and Metrology Institute for Islamic Countries, Majlis Ugama Islam Singapore, Majelis Ulama Indonesia, GCC Standardization Organization, Jabatan Kemajuan Islam Malaysia, ASEAN General Guideline, and the halal standards of Thailand, Iran, and Brunei, through a literature survey. While some commonalities exist, differences stemming from various Islamic schools of thought pose challenges for regulators, consumers, and food producers. Controversial issues include stunning, slaughtering, aquatic animals, insects, and labeling requirements. For example, all standards except the GSO allow non-Muslim slaughterers, and stunning is permitted in all standards except those of Pakistan. These disparities underscore the need for standardization and harmonization in the halal food industry to meet the growing demand for ethical foods.

Javed Ahmed Ghamidi, a prominent Muslim scholar, has garnered a significant following among Muslims globally, primarily due to his unique interpretations of Islam. His perspectives have sparked debate within the Islamic community, with some regarding him as a moderate muslim Scholar while others contend that his views diverge from orthodox beliefs, particularly concerning Hadith. This study critically examines Ghamidi's methodological approach to interpreting the "Signs of the Doomsday," a fundamental aspect of Islamic eschatology that pertains to the unseen and is inherently resistant to rational proof. By analyzing Ghamidi’s published works and video lectures, this research analyzes his eschatological views against those of Ahlu Sunnah scholars. Ghamidi classifies the Signs of the Doomsday into two categories, asserting that the emergence of Yājūj and Mājūj (Gog and Magog) is a definitive sign already in progress. He discusses other signs, such as the splitting of the moon, the Dābbah al-Arḍ (the Beast of the Earth), and the sun rising from the west, referencing both Qur'anic texts and Hadith. Notably, however, Ghamidi challenges the widely accepted belief in the descent of Jesus (‘Īsa), a conviction held by the majority of Sunni scholars based on consensus (Ijmā’) and the continuous transmission of Hadith (Tawātur Lafẓī). This paper illuminates the methodological distinctions between Ghamidi’s approach and traditional Sunni scholars. It emphasizes that while Ghamidi endorses sure eschatological signs lacking Qur'anic or Mutawātir Ḥadīth validation, his rejection of Jesus' descent significantly diverges from Ahlu Sunnah thought. Through this comparative analysis, the research contributes to the broader discourse on Ghamidi’s interpretative methodology and its implications for contemporary Islamic scholarship.