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:

''Mohammad Hijab, in his attempt to defend a specific Hadith, argues that it conveys a metaphysical idea rather than advocating a geocentric model of the universe. However, his argument seems to lack objective evidence and logical coherence. The Hadith in question states that the sun prostrates beneath Allah’s throne, an assertion that can easily be misconstrued as implying a stationary flat Earth. This notion contradicts contemporary scientific knowledge which establishes that the Earth is not flat and is not the center of the solar system.

Furthermore, the Quranic verse Hijab cites (Surah Ya-Sin, 36:38) as evidence for his interpretation of the Hadith does not definitively support his argument that the sun prostrates beneath Allah’s throne. Rather, the verse describes the sun moving on a fixed course, which aligns with the heliocentric model of the universe.

Hijab’s claim that the Hadith pertains to a specific time-bound destination (e.g., the Day of Judgment) also faces challenges. The Hadith explicitly states that the sun prostrates beneath Allah’s throne and seeks permission to rise again, suggesting a daily cycle of rising and setting, instead of a unique event related exclusively to the Day of Judgment.

Moreover, the idea that the seven heavens are located beneath Allah’s throne is disputed by an account in which the Prophet Muhammad asked his companion about the sun’s position at sunset. The companion replied that the sun goes beneath Allah’s throne and seeks permission to rise again, implying that the Prophet was unaware of the Earth’s spherical shape and the heliocentric model.

In addition, two other Hadiths advise against praying during sunrise and sunset, as the sun rises and sets between the devil’s horns or Satan imitates God at these times. However, since the sun is continuously rising and setting for different locations on Earth, these Hadiths are only accurate within a geocentric flat Earth model.

In Surah 18, Verse 86, the Quran describes Dhul-Qarnayn witnessing the sun setting in a body of dark water. This account raises questions about the importance of this observation and whether it demonstrates Prophet Muhammad’s belief in a flat Earth.

Hijab appears to have evaded several critical questions related to the Hadith, such as the sun’s potential ability to communicate with God, the lack of mention of Judgment Day in the Hadith, and the necessity for Allah to clarify the sun’s movement through space concerning Judgment Day. Additionally, why would the Prophet mention the sun going under the throne in the Hadith if the sun is always beneath Allah’s throne?

Furthermore, the presence of metaphors, anthropomorphism, and eschatology in the Quran calls into question why Allah did not provide clearer explanations of celestial objects and natural phenomena, choosing instead to rely on ambiguous and outdated descriptions.

In conclusion, Hijab’s defense of the Hadith falls short in providing adequate logical or scientific evidence to counter the assertion that it supports a geocentric model of the universe and a stationary flat Earth. His reasoning seems to depend on linguistic acrobatics to dismiss apparent contradictions, rather than offering a coherent, scientifically-compatible interpretation.

In verses 55-17 of the Quran, Allah refers to Himself as “the Lord of the two Easts and the Lord of the two Wests.” This verse suggests that a place considered as “west” for one person may be “east” for another person who is viewing the location from a different perspective; when someone witnesses a sunset, someone else will simultaneously observe a sunrise at the same location. Consequently, there are two Easts and two Wests relative to the perspectives of two distant observers. This concept implies that the sun is continually setting and rising regarding the observers’ locations, which is consistent with the predictions and confirmations of the Theory of Relativity. 

 The Qur’an, in various places and contexts, alludes to descriptions of heavenly bodies that seem to suggest a geocentric model of the cosmos. The daily cycle and resting place of the sun, along with the cycles of the sun and moon in relation to night and day, are mentioned in several verses such as Quran 36:37-40.

One perspective on these verses is that they indicate a geocentric understanding of the universe, as they mention the sun’s movement in the context of day and night (Quran 13:2). Critics argue that phrases like “It is not for the sun to overtake the moon” (Quran 36:40) do not comfortably align with a heliocentric perspective, but rather reflect a 7th-century understanding where the sun and moon were believed to orbit the same world.

In Quran 21:33 and 36:40, it is stated that the sun, moon, night, and day all float or swim in an orbit, or falak – a word with various meanings related to the celestial sphere or dome-shaped things. The falak is generally imagined as the place where heavenly bodies revolve, according to classical Arabic lexicons. Some critics argue that the Qur’an’s description of the sun and moon’s movement supports the idea of geocentrism, as the movement is almost always mentioned in the context of night and day. Another problem with the galactic orbit interpretation, according to critics, is that it is only mentioned in the context of the sun and moon, and not the Earth itself.

Some modern Islamic scholars argue that the sun’s movement in the Qur’an refers to its orbit around the Milky Way galaxy rather than a geocentric orbit. However, critics contend that this interpretation is problematic due to the fact that the 225-million-year galactic orbit has no relevance to human time-scales, and that the solar system as a whole revolves around the galaxy, not just the sun.

Additionally, the Qur’an sometimes describes the movement of the sun in a way that its 7th-century listeners were expected to know about, such as in Quran 31:29. Critics point out that this confirms the erroneous 7th-century Arabian knowledge of geocentrism, as it reflects the audience’s belief that the sun and moon revolve around the Earth. ''