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:

‘‘Now isn’t it funny how Muslims love to take unclear verses from the Quran and reinterpretate it to so called scientific miracles, but when something fishy pops up, they disregard every suspicous idea by saying the verse isn’t 100% clear about it?

Now isn’t it funny how Muslims love to take unclear verses from the Quran and reinterpretate it to so called scientific miracles, but when something fishy pops up, they disregard every suspicous idea by saying the verse isn’t 100% clear about it?

But let us go to the actual facts, which none of it was really addressed by Hijab whatsoever.
The Qur’an describes the movement of the sun and moon, but never mentions the motion of the Earth, indicating a geocentric view of the universe. Geocentrism was the prevalent understanding of the universe until the 16th century, when Copernicus helped popularize the heliocentric view of the universe. The Qur’an assumes that its audience is familiar with the sun’s movement, which is always mentioned in the context of night and day and with the movement of the moon. The moon orbits the Earth each month and appears to traverse the sky each night.

Islamic cosmology as described in the Qur’an indicates that both the sun and moon swim or float in a circuitous path, celestial sphere, or more likely, a hemisphere. The sun is brought from the east by Allah and goes high above the Earth, then after sunset, it goes to a resting place. The Earth is spread out or flattened, possessing a firmament of seven heavens built atop it without visible pillars.

Geocentrism is the belief that the Earth is the immovable center of the universe, with all celestial bodies moving around it. The Greeks and Europeans of the Middle Ages believed that the celestial bodies, including the sun, moon, and five visible planets, all moved in celestial spheres around a spherical Earth. Muslim astronomers from the 9th century CE onwards followed the theory of Ptolemy, who believed in geocentrism, although Islamic texts expressing doubts about his ideas appeared from the 10th century.

The geocentric view in Islamic cosmology as described in the Qur’an shows little or no influence from Ptolemaic concepts of heavenly spheres. Rather, the Qur’an reflects its Biblical and Mesopotamian predecessors. The word falak in the Qur’an later came to be interpreted as a celestial sphere or hemisphere, as per Ptolemaic astronomy. Some scholars have theorized that the falak and seven heavens may have a hemispherical or domed shape, with the sun transiting back to its origin in the east via an underground passage, which finds support in traditional Arabic reports and has Mesopotamian antecedents.

Islamic cosmology, as described in the Qur’an, states that both the sun and moon move in a circuitous path around the Earth, in a celestial sphere or hemisphere known as falak in Arabic. Allah brings the sun from the east, and after sunset, it goes to a resting place, all while moving around the Earth that possesses a firmament of seven heavens built without visible pillars.

Geocentrism, the idea that the Earth is the immovable center of the universe and all celestial bodies move around it, was prevalent during ancient Greece and the European Middle Ages, and Ptolemy’s theory (d. 170 CE) was later followed by Muslim astronomers. The Qur’anic cosmology of geocentrism and general cosmography show little or no influence from Ptolemaic concepts of heavenly spheres. The Qur’an has more similarities with its Biblical and Mesopotamian predecessors.

Although the Qur’an does not contain any conspicuous signs of synthesis or assimilation with the cosmological trends indebted to Ptolemaic astronomy, Muslim scholars have interpreted the Qur’anic falak as circular or spherical, and it has been theorized that both falak and seven heavens may have a hemispherical or domed shape. Traditional Arabic reports suggest that the sun transits back to its origin in the east via an underground passage, with Mesopotamian antecedents.

Several passages in the Qur’an advance or allude to descriptions of the heavenly bodies, which explicitly or implicitly entail a geocentric model of the cosmos. Quran 36:37-40 is a passage about night and day and the cycles of the sun and moon. The passage describes the sun running towards its designated “resting place,” immediately after describing the change from day to night. The sun’s movement is mentioned right after describing day and night, and the different mansions appointed for the moon each night. The phrase “It is not for the sun to overtake the moon” in Quran 36:40 does not fit a heliocentric perspective but is quite natural from a 7th-century perspective.

The Quran contains several verses that mention the movement of the sun and the moon. Critics of the interpretation that the Quran suggests a geocentric view of the universe argue that the Quran describes the movement of the sun and moon as visible signs to the audience of the time. Quran 31:29, for instance, refers to Allah causing the night to enter the day and vice versa, and the sun and the moon each running for a specific term. The phrase “do you not see” (wa anna) implies that the audience could see the sun and the moon’s courses in the sky. Critics maintain that the audience’s supposed knowledge of a geocentric universe reflects an erroneous perception.

Quran 13:2 and 36:38 also refer to the running of the sun and moon to an appointed term and resting place, respectively, as signs for humanity. These verses imply that the 7th-century audience was expected to be familiar with the sun and the moon’s movement. The word “running” (yajree) used in these verses means the physical movement of celestial bodies, as in running water. Critics argue that the Quran could not have been referring to the galactic orbit of the sun, as it was unknown to the Quran’s original audience and would not have strengthened their faith.

Quran 25:45 is seen as indirectly commenting on the sun’s movement by referring to the shadow that the sun casts. The length of the shadow changes because of the Earth’s rotation, and the verse suggests that Allah made the sun the guide of the shadow, indicating a geocentric outlook.

Quran 91:1-2 describes the moon following the sun. Critics suggest that this implies that the sun’s path is similar to the moon’s, which would appear to an ancient person to go around the earth on a nightly basis. The word “follow” in this context means to follow, go, walk behind, or follow in the way of. Overall, these verses provide evidence that the Quran reflects a geocentric view of the universe.

The Qur’an mentions the regular cycle of the sun, comparing it to the orbit of the moon and the cycle of night and day. Verses such as Quran 13:2, Quran 31:29, and Quran 55:5 describe how the sun and moon follow appointed courses, behave in a calculated manner, and serve as signs from Allah. This emphasis on the regulated and scheduled nature of the courses of the sun and moon is due to the common practice of using them for timekeeping during Muhammad’s lifetime. The Qur’an describes the sun and moon as divinely sanctioned timekeepers, with the moon used to count the years and the sun used for daily timekeeping. The only solar movement used for timekeeping is the sun’s apparent daily course across the sky. The Qur’an describes the five daily prayers, which are alluded to in various verses, with each prayer being associated with the physical position of the sun in the sky. Salat al-fajr takes place before sunrise, salat al-zuhr takes place after the sun reaches its zenith, salat al-asr takes place between zenith and sunset, and salat al-maghrib takes place right after sunset.

The Quran has been a source of inspiration, guidance, and wisdom for Muslims for over 1,400 years. With its descriptions of the universe, it has inspired generations of Muslims to pursue scientific inquiry. However, some verses in the Quran appear to describe a geocentric model of the universe, which conflicts with the heliocentric model of modern science. As a result, modern Islamic scholars have attempted to re-read the Quran as describing a heliocentric system.

One approach taken by modern scholars has been to identify the “falak” of the sun described in the Quran as a reference to the sun’s orbit of the Milky Way galaxy, rather than the orbit of the Earth. Likewise, Quran 36:40, which states that “it is not for the sun to overtake the moon,” has been re-read in a manner that is concordant with a heliocentric model.

Two other verses are advanced to suggest that the author of the Quran was aware of the Earth’s rotation about its axis. Quran 91:1-4 describes the sun and moon, and the day and night, with the Arabic words for “display” and “cover”. Some scholars argue that this indicates the author of the Quran was aware of the Earth’s rotation. However, critics argue that because the Earth is a globe, there are no specific times “when” the day reveals the sun or the night conceals it. As a result, some argue that these verses cannot be used to support a heliocentric interpretation.

Critics also point to Quran 7:54, where the day is said to “cover” the night, and Quran 10:27, where the faces of sinners are described as being covered with pieces of the dark night. Both of these verses use the same Arabic verb as Quran 91:1-4, but it is not clear how they could be interpreted as describing a rotating Earth blocking the night in a manner analogous to the heliocentric interpretation of Quran 91:4. Instead, some argue that the plain sense of these verses and the Quran at large hold the day and night to be active and physically independent entities.

However, modern scholars also point to Quran 39:5, where the word translated “wraps” is argued to be indicative of the rotation of the Earth. This verse states that Allah “wraps the night over the day and wraps the day over the night.” As with other verses where the day and night, as well as the sun and moon, are said to swim in a “falak,” this verse is used by some scholars to support a heliocentric re-reading of the Quran.

Overall, the debate between those who support a heliocentric interpretation of the Quran and those who do not continues, but it is clear that the Quran has been a source of inspiration for scientific inquiry for centuries.’’