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:

''There are plenty of hadiths and tafsirs from (mostly) early Muslims (the greatest according to Muhammed) that clearly states the earth is flat, even arguing so by pointing to the Quran. The persons close to Muhammed clearly thought so to, judging by the historical sources. Hijabs cherry picking wont fool anyone with the slightest knowledge of the subject.

Hijab’s attempt to debunk the flat Earth argument in the Quran by referring to verses that mention rolling and orbiting is unconvincing. While rolling cycles and orbits might occur in both flat and round Earth concepts, this alone does not confirm that the Quran endorses a round Earth.

Although some verses suggesting a flat Earth may be open to metaphorical interpretation, others do not provide room for such alternative explanations. For example, certain translations of the Quran describe the Earth as “spread out” or “flat” in multiple verses, including Surah 15:19 and Surah 20:53.

Islamic scriptures also clearly support 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 Quran and early Islamic scholar writings tend to endorse a belief in a flat Earth. Attempting to reinterpret these flat Earth references in the Quran as metaphors or human observations is very problematic.

Several Quranic verses can be interpreted as suggesting a flat Earth, given the language related to flat objects like beds and carpets used in descriptions of the Earth’s creation. When considering these verses 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 one such description.

Furthermore, the Quran employs specific terms that lend themselves to a flat Earth interpretation. These terms—including “firashan,” “madad,” “mahdan,” “farasha,” “mahidoon,” and “sutihat”—each convey meanings of spreading, extending, pulling, expanding, or laying flat.

Notably, 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.”

Additionally, the tafsir (interpretation) Al-Jalalayn, written in the 15th century, uses the term “sutihat” to argue that the Earth is flat. The author, al-Mahalli, 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.

In conclusion, Mohammad Hijab’s assertion that the Quran does not support a flat Earth is unconvincing. The language and context of multiple Quranic verses suggest connections to the flat Earth interpretation, complicating Hijab’s counterclaims''