Rewrite the entire text below, make it sound more coherent and better. Mention everything in great detail, including Hadithes and Quran Verses. Be very sceptical of the author Mohammad Hijab and also add some additional good arguments:

''Hijab addresses a prevalent argument against Islam, asserting that the Quran and Hadith—primary texts of Islam—indicate that the Earth is flat. In an attempt to counter this argument, he refers to various Quranic verses and commentaries by early Islamic scholars to demonstrate that the Quran, in fact, does not claim the Earth is flat.
Hijab cites early scholars, such as Ibn Hasem, who interpret certain verses in the Quran as evidence for a round Earth. One such verse is Chapter 39, verse 5, which describes the day rolling into the night and the night rolling into the day. The verse also mentions that the sun, moon, and stars are following a specific orbit and are destined for a particular time and place. According to these scholars, this phenomenon would be impossible on a flat surface.
Additionally, Hijab explains that several verses that seemingly suggest the Earth is flat can be better understood as metaphors or similes, rather than literal descriptions of the Earth’s shape.

My Rebuttle: 
Mohammad Hijab’s attempt to refute the flat Earth argument in the Qur’an is unconvincing due to his reliance on verses that mention rolling and orbiting. While these phenomena might occur in both flat and round Earth concepts, it does not definitively establish that the Qur’an supports a round Earth.

There are indeed some verses in the Qur’an suggesting a flat Earth that could be interpreted metaphorically, but others do not provide room for such alternative explanations. For example, the Qur’an describes the Earth as “spread out” or “flat” in multiple verses, such as Surah 15:19 and Surah 20:53. Although it may not be entirely accurate to claim that the Qur’an supports a flat Earth, Hijab’s rebuttal falls short in disproving that some interpretations of the Qur’an could indeed allude to a flat Earth.

Islamic scriptures endorse a flat-Earth cosmography within a geocentric system. Although knowledge of a spherical Earth dates back to the Greeks, this recognition was only incorporated into Islamic scholarship in the 9th century via translated Greek texts. Claims that early Muslims were aware of a spherical Earth are unsupported by evidence. Both the Qur’an and early Islamic scholar writings tend to endorse a flat Earth belief. Critics argue that attempting to reinterpret these flat Earth references in the Qur’an as metaphors or human observations is unconvincing.

Multiple Quranic verses contain descriptions of the Earth’s creation using language that relates to flat objects like beds and carpets. When these verses are considered along with descriptions of the heavens’ creation, it becomes increasingly difficult to argue against an implied flat Earth interpretation. For example, verse 88:20 offers such a description.

The Qur’an employs specific terms that suggest a flat Earth interpretation, such as “firashan,” “madad,” “mahdan,” “farasha,” “mahidoon,” and “sutihat.” These terms each convey meanings of spreading, extending, pulling, expanding, or laying flat. In Qur’an 88:20, the term “sutihat” is used, historically associated with describing a flat top or roof of a house or chamber and making a top surface flat. Derived words from the same root include phrases describing a bounded plane in geometry, a level place upon which dates can be spread, and a rolling pin to flatten dough. In modern Arabic, the term “al-ard musattaha” refers to a “flat Earth,” with “musattaha” derived from the same root as “sutihat.”

The 15th-century tafsir (interpretation) Al-Jalalayn, written by al-Mahalli, uses the term “sutihat” to argue that the Earth is flat. He asserts that the flat Earth interpretation is endorsed by the majority of scholars of the revealed Law, counter to astronomers who believe that the Earth is a sphere.

Mohammad Hijab’s claim that the Qur’an does not support a flat Earth is unconvincing due to the language and context of multiple Quranic verses suggesting connections to the flat Earth interpretation, and thus complicating Hijab’s counterclaims.

There are numerous hadiths and tafsirs from early Muslim scholars (who were considered the greatest by Muhammad) that clearly state the Earth is flat, often citing Quranic verses for their arguments. Persons close to Muhammad also held this belief, as evidenced by historical sources. Hijab’s cherry-picking does not effectively address the full context of early Islamic belief in a flat Earth.

Most importantly, the Qur’an uses language and images repeatedly to imply flat Earth, as referenced by the numerous verses mentioned earlier in this text. To claim that the Earth is “spread” or is a “bed” implies a flattened shape, and thus, followers of Islam at the time were likely meant to believe that the Earth was indeed flat.

Hence, it takes more mental gymnastics to claim that the Qur’an implies a spherical Earth by interpreting those verses in a roundabout manner. Given these interpretations, it is clear that the flat Earth understanding was meant to be the primary one.

The argument that the Earth is smooth in the Qur’an ignores the reality of vast mountains, huge caverns, and various geographical features that the author would have been unaware of, particularly in regions outside of the Middle East.

Furthermore, hadiths that describe Muhammad flying up into the sky on a winged horse to visit heaven imply that heaven is literally above the Earth in the sky, supporting the earlier claim that celestial bodies such as meteors are sent by divine intervention.

In summary, the Qur’an does not explicitly support a spherical Earth, nor does it acknowledge the existence of space, planets, orbits, or other celestial features. The verses and interpretations mentioned above suggest that the Earth’s flatness was the intended understanding. Claiming that these verses should be taken metaphorically or as human observations does not convincingly refute the flat Earth interpretation in the Qur’an.

In the Quran, Allah seems to imply that the earth is flat. The term “يكور” means “كَوَّرَ العِمَامَةَ عَلَى رَأْسِهِ,” or “لَفَّهَا، أَدَارَهَا,” referring to the wrapping of night and day, but not the Earth itself. Additionally, “كل في فلك يسبحون” is discussed in relation to night, day, sun, and moon, not the Earth. In fact, the Quran never explicitly refers to the Earth being in orbit or “قلك.” This is further supported by verses like “فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ” (sura Al-baqara Aya 258), which contradicts the heliocentric model, where the Earth orbits the Sun.

Mohammad Hijab ignores these explicit Quranic descriptions, and it is unclear what evidence he is referring to, apart from scholarly opinions. The Quran consistently describes the Earth as flat and motionless, using terms like “فِرَٰشًا,” “مهدا,” “بساطا,” “مِهَٰدًا,” “سُطِحَتْ,” “مددناها,” “طَحَاهَا,” and “دَحَاهَا.” There is no verse in the Quran explicitly or implicitly defining Earth as a globe, spinning, or in orbit.

Hijab’s claim that “تكوير” refers exclusively to spherical surfaces is illogical, as the verb “كور” describes the action of wrapping, not the shape of the surface. In the verse referring to “يكور,” it is clear that the term applies to night and day, not the Earth: “wraps the night onto the day and wraps the day onto the night.” This interpretation is consistent with a flat Earth where the sun, moon, and stars move in circular orbits above the surface.

Even if we accept Hijab’s flawed understanding that “ارض” refers only to the ground or terrain (which is not entirely accurate), his conclusion that the Earth is spherical remains unsupported. The Quran mentions the universe using terms like “السَّمَوَاتِ وَالْأَرْضَ” (the Earth and the Heavens) and everything in between. The word “كوكب,” meaning planet, appears in verses like " إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ " - الصافات/6. However, it is never specifically applied to Earth.

Therefore, it seems reasonable to be skeptical of Mohammad Hijab’s interpretation and understanding of the Quran and the Arabic language. A more coherent reading suggests that the Quran does not support the idea of a spherical, orbiting Earth; rather, it consistently describes our planet as flat and motionless.

Mohammad Hijab’s argument has been critiqued for quoting only two scholars in favor of a spherical earth, while neglecting to mention several others who supported a flat earth concept. Moreover, he did not cover all the points made by Ibn Taymiyah, who stated that the earth does not spin, and that the sun circles the earth. It is important to be cautious when engaging with his arguments, as they may not be entirely accurate or comprehensive.

In the Quran, the earth is referred to in multiple ways, none of which explicitly indicate a spherical shape. Rather, verses suggest the flatness of the earth, describing it as stretched out, smoothed over, and bed-like. For example, verse 78:6 asks, “Have you not seen the earth how it was flattened out?”, and verse 79:30 states that the earth was flattened after its creation.

Using a verse about the rolling of night and day to argue for a spherical earth requires a presupposition that such a phenomenon can only occur on a rotating sphere, not a flat surface. This interpretation cannot be solely derived from the Quran, thus weakening this particular argument.

Additionally, the distinction between the terms “round” (circular) and “spherical” in Arabic is important to consider when examining Hijab’s claims, as they may create confusion. For example, Ibn Taymiyah is misquoted as saying the earth is “round,” when he actually used the term for “circular,” which is not the same as “spherical.”

Ibn Hazm, another scholar, asserted that the heavens (sky) are above the earth, not around it. To situate the heavens around the earth would imply that parts of the heavens exist beneath the earth, a concept not supported by religious texts.

It is noteworthy that the Quranic commentator Jalalayn mentioned the belief held by most scholars during his time that the earth was flat, a belief that was founded on Quranic verses. This information was not mentioned in Hijab’s argument, thus showcasing another potential oversight in his analysis.

In conclusion, it is crucial to be skeptical of Mohammad Hijab’s claims and carefully examine the verses he cites and their respective interpretations. Additionally, acknowledging the range of scholarly opinions on the topic provides a more comprehensive understanding of the Quran’s portrayal of the earth’s shape.

Mohammad Hijab’s attempt to argue against the flat Earth interpretation in the Quran is unconvincing due to his reliance on a select few verses that mention rolling and orbiting phenomena which could apply to both flat and round Earth concepts. Therefore, his interpretations do not definitively establish that the Quran endorses a round Earth.

There are indeed some Quranic verses suggesting a flat Earth that could be interpreted metaphorically, but others offer little room for such alternative explanations. For instance, the Quran describes the Earth as “spread out” or “flat” in multiple verses like Surah 15:19 and Surah 20:53. Although it may not be entirely accurate to claim the Quran supports a flat Earth, Hijab’s rebuttal falls short of disproving that some interpretations of the Quran might allude to it.

Islamic scriptures seem to endorse a flat Earth cosmography within a geocentric system. The Quran employs specific terms that suggest a flat Earth interpretation, such as “firashan” (فِرَاشًا), “madad” (مدد), “mahdan” (مهدا), “farasha” (فرش), “mahidoon” (مِهَا دًا), and “sutihat” (سُطِحَتْ). These terms convey meanings of spreading, extending, pulling, expanding, or laying flat. Several hadiths and tafsirs from early Muslim scholars, who were considered the greatest by Muhammad, further support the flat Earth interpretation, often citing Quranic verses for their arguments.

The Quran does not explicitly support a spherical Earth, nor does it acknowledge the existence of space, planets, orbits, or other celestial features. Claiming that these verses should be taken metaphorically or as human observations does not convincingly refute the flat Earth interpretation in the Quran. Therefore, it is necessary to remain skeptical of Mohammad Hijab’s claims and carefully examine the verses and their respective interpretations, as well as the range of scholarly opinions on the topic when studying the Quran’s portrayal of Earth’s shape.''