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:

''The Qur'an in several places and contexts advances or alludes to descriptions of the heavenly bodies which explicitly or implicitly entail a geocentric model of the cosmos.

Quran 36:37-40 - The sun's daily cycle and resting place
Quran 36:37-40 is a passage about night and day and the cycles of the sun and moon in that context.

A token unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
Word by word: Waalshshamsu (and the sun) tajree (runs) limustaqarrin (to a resting point) laha (of it).
Quran 36:37-40
Immediately after describing the change from day to night the passage states that the sun runs on to a designated "resting place" (ِmustaqarrin مُسْتَقَرٍّ See footnotes regarding the Arabic word here, which differs from similar verses).[7] There is also a sahih hadith that use the same Arabic word as in Quran 36:38 to identify "a resting place" as part of the sun's daily cycle.[8] An alternative view is that this refers to the sun's final resting on the last day rather than some temporal location. Another narration of the same hadith possibly supports this view.[9] Whichever meaning was originally intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.

The phrase "It is not for the sun to overtake the moon" in Quran 36:40 does not, critics point out, comfortably fit a heliocentric perspective, yet is quite natural from a 7th century perspective where the sun and moon were believed to orbit the same world, and indeed, would one day be joined together (discussed in another section below). The word translated 'for' in the phrase 'It is not for the sun...' in Quran 36:40 is yanbaghee (يَنۢبَغِى), which means "fitting", "suitable", "proper", "behoves", "right and allowable", "good, "facilitated", "easy", "practicable", or "manageable"[10] and the word translated 'overtake' is tudrika (تُدْرِكَ), which means "catches up and comes upon".[11]

The sun's movement is almost always mentioned in the context of day and night
An important observation is that the sun's movement is almost always mentioned in the context of night and day, Quran 13:2 being the only exception. See the "floating" of the sun and moon in Quran 21:33 and Quran 36:40 (discussed in the next section), and the "running" of the sun and moon in Quran 31:29, Quran 35:13, Quran 36:37-40, and Quran 39:5. Similarly, Quran 14:33 (the word translated there as "constant in their courses" is daibayni, which is simply a verb meaning to strive, toil, labour, hold on or continue[12]).

Quran 21:33 and 36:40 - The sun, moon, night and day all float in a falak
And He it is Who created the night and the day, and the sun and the moon. They all float in rounded courses.
Word by word: khalaqa (created) allayla (the night) waalnnahara (and the day) waalshshamsa (and the sun) waalqamara (and the moon) kullun (each) fee (in) falakin (a rounded course) yasbahoona (they swim)
Quran 21:33
A token unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
Quran 36:37-40
The last sentence in Arabic is the same in both verses. They state that the sun and moon (and night and day) all "float" or "swim" in an orbit, or more precisely, each in a falak, a word with various meanings related to the celestial sphere or dome-shaped things, as described in Lane's lexicon of classical arabic.[1] The main definition Lane provides is the place of the revolving of the stars, the celestial sphere, generally imagined to be a hemisphere by the Arabs, or the pole of the heavens. The more common English translations, 'orbit', or 'rounded course', seem to be based on the meanings related to roundness or circling. Ibn 'Abbas is recorded in the tafasir (commentaries) of al-Tabari and of Ibn Kathir explaining that the sun and moon swimming in a falak means 'in a whirl (whorl), like the whirl of a spindle' (a whirl was a hemisphere-shaped object).[13] Similarly, Ibn Kathir records in his tafsir for 21:33, "Ibn Abbas said, 'Spinning like as spins the spindle in a whirl'".[14] Lane translates the exact same words attributed to Ibn 'Abbas as "the whirl of a spindle...thus called because of its roundness...it is a piece of wood, generally of hemispherical form, or nearly so, through the middle of which the upper part of the spindle-pin is inserted". Such translations may also be based on another Ibn 'Abbas comment, as noted by Ibn Kathir, that the sun runs in its falak in the sky or heaven during the day, and when it sets, it runs at night in its falak underneath the Earth until it rises in the east.[15] Al-Tabari further mentions other opinions, such as that it means the pole of the heavens, and similarly, the shape of an iron millstone (or perhaps the iron axis thereof).

No mention of Earth's orbit
Critics often point out that while, according to the Quran, the stars have certain fixed "settings" (mawaqi, Quran 56:75); and while the day, night, sun and moon are mentioned as all floating in a falak; and while the sun and moon are often mentioned as running their courses, there is never any indication whatsoever that the Earth itself runs any kind of course or orbit.

The galactic orbit interpretation
Modern Islamic scholars have often argued that references in the Qur'an to the sun's movement refer to its orbit around our milky way galaxy rather than to a geocentric orbit.

Critics point out that the 225 million year galactic orbit has no relevance to human time-scales, while the Quran almost always mentions the sun's movement in the context of night and day. Another response is that the entire solar system, and not just the sun, orbits the gravity well of our galaxy. This is considered a problem because therefore the moon can equally be said to orbit the galaxy, yet in verses like Quran 36:37-40 the floating of the moon in a falak seems to relate to the phases of the lunar cycle. There is yet another problem discussed in the next section below, which is perhaps even more important.

Quran 31:29 and 13:2 - The sun's movement is visible and is a sign
Critics of the galactic orbit interpretation have further responded that the author of the Qur'an describes a movement of the sun (as well as of the moon) which he expects its listeners to see and interpret as a sign, and for this reason the reference cannot be to the sun's galactic orbit.

Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted?
Quran 31:29
The words 'and that' (wa anna) towards the end of the verse indicate that "Do you not see" applies to the entire verse, suggesting that it is not just the day and night, but also the running of the sun and moon that the 7th century listeners of the Qur'an were expected to know about. Critics maintain the implication here is that the audience could 'see' the night turn into day and vice versa, and that they could see the sun and the moon running their courses across the sky.

The words "don't you see" (alam tara أَلَمْ تَرَ[16]) may be interpreted in the sense of "don't you know" or "aren't you aware", but nonetheless function as an appeal to common knowledge. To critics, this common 7th century Arabian knowledge of geocentrism is erroneous, and in affirming this erroneous perception, the Quran itself may be said to err.

Quran 13:2 and Quran 36:38 state that the running of the sun and moon to an appointed term, or the sun running to its resting place, respectively, are signs (ayaat) to mankind, implying they are facts known to and appreciated by a 7th century Arabian audience. Verse 13:2 states that these signs are explained in detail in the Qur'an in order to strengthen the faith of its listeners. Critics argue that this directly undermines the idea that the Quran could have been alluding to the galactic orbit of the sun, for such an orbit remained unknown to the Quran's original audience, and thus could not strengthen their faith, nor anyone's faith, until some fourteen centuries after the Quran's authorship.

[…] He has subjected the sun and the moon! Each one runs for a term appointed. He regulates the matter, explaining the signs [l-āyāti] in detail, so you can be certain of meeting with your Lord.
Word by word: yudabbiru (he arranges / regulates) al-amra (the matter) yufassilu (he explains in detail) al-ayaati (the signs) la-allakum (so you may) biliqai (meeting) rabbikum (with your Lord) tūqinūna (be certain)
Quran 13:2
A token [āyatun] unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. [...]
Quran 36:37-40
The word translated "running" (yajree يَجْرِىٓ) in the three above-quoted verses and similar ones was used in classical Arabic to describe the physical travelling of heavenly bodies along their courses, and in general means to run, as in running water. It is used in Quran 31:31 to describe the sailing of ships, two verses after the first example quoted above.[17]

Some critics also argue that Quran 25:45 indirectly comments on the sun's movement.

Have you not seen see how your Lord spread the shadow. If He willed he could make it stationary. Then do We make the sun its guide.
Word by word: ash shamsa (the sun) `alayhi (for it) dalilaan (a guide / an indication)
Quran 25:45
Aside from other light sources, shadows on Earth are produced when the sun's light is obstructed. The Earth's rotation causes these shadows to change size and lengthen. The above verses state that the reason shadows fluctuate in size rather than being stationary is because Allah has made the sun their guide. Critics note that this appears to confirm the geocentric outlook widely evidenced elsewhere in the Qur'an, for it is only on a geocentric view that shadows would be of fixed length if the sun (rather than the Earth) were not made to do something.

The length of the shadow cast by the sun is also used to determine the start of the Asr prayer time; the apparent movement of the sun is still used to schedule various Islamic rituals, as discussed further below.

Quran 91:1-2 - The moon follows the sun
By the sun and his brightness, And the moon when she followeth him
Word by word: Waalshshamsi (and the sun) waduhaha (and its brightness) Waalqamari (and the moon) itha talaha (when it follows it)
Quran 91:1-2
In the view of critics, this suggests that the sun takes a path or action similar or at least comparable to that of the moon (which goes around earth once per month, and to an ancient person would appear to do so on a nightly basis). The word translated "follow" is used many other places to mean recite, but is primarily defined as "to follow", "go", "walk behind", or "follow in way of imitation" or "of action", and was used for animals like camels following behind each other.[18] Critics note that while the moon neither follows behind the sun's movement nor provides its own light like the sun, a pre-modern observer would get the impression that the moon and sun, in a sense, "chase" one another in their course about the Earth (an impression the Quran appears to agree with).

Quran 75:8-9 - The similar size and distance of the sun and moon (one day they will be joined)
In a passage about events on the day of resurrection, the Quran makes an assertion which, critics argue, strongly builds on the implication that the sun and moon are of a similar size and are located a similar distance from Earth. As already noted, the Quran says that the moon "follows" the sun (Quran 91:1-2), and "It is not for the sun to overtake the moon, nor doth the night outstrip the day." (Quran 36:40). Verse Quran 75:8-9 adds that on the last day the sun and moon will be joined together:

And the moon darkens And the sun and the moon are joined,
Quran 75:8-9
The word translated "are joined" is jumi'a, a verb which means to collect together, gather together, bring together.[19] Critics note that this would require the moon to travel 98 million miles away from Earth and into the sun, which is over 400 times wider. To describe them as brought together (jumi'a) in such a scenario would hardly be apt, critics argue, and a very odd apocalyptic event. Rather, the description sits comfortably in the ancient understanding of the cosmos, whereby the sun and moon were assumed to be two roughly equivalent celestial bodies in the sky above the Earth.

It is worth noting that the "darkening" of the moon in verse 8 is an Arabic word which in hadiths refers to a lunar or solar eclipse (in this case lunar). However, for a lunar eclipse to occur (when the earth's shadow is cast upon the moon) the sun and moon are on opposite sides of the earth and thus are not in any sense "joined". Nor does "joined" in verse 9 work as a reference to a solar eclipse (when the sun occasionally casts a shadow of the moon on the earth). The moon is invisible during the portion of a month when it can eclipse the sun since it must be on the daylit side of the earth, and hence the moon does not "darken" or itself become eclipsed (verse 8) as it passes between observers and the sun but rather its silhouette becomes visible.

The sun and its movement is always paired with the moon
The movement of the sun is always mentioned with that of the moon, whether described as running (yajree/tajree) or floating (yasbahoona), or toiling (daibayni). Additionally, in these verses they are nearly always mentioned in the context of night and day (the exception being 13:2), as discussed in an earlier section above.

Here are some of the many verses where the sun and moon are paired (other examples can be found quoted across the article).

A token unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
Quran 36:37-40
And He it is Who created the night and the day, and the sun and the moon. They all float in rounded courses.
Quran 21:33
Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted?
Quran 31:29
He has made subject to you the Night and the Day; the Sun and the moon
Quran 16:12
And He hath made subject to you the Sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you.
Quran 14:33
Among His Signs are the Night and the Day, and the Sun and the Moon. [...]
Quran 41:37
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again?
Quran 39:5
Quran 35:11-13 explains that it is not only humans that were created in pairs (male and female), but also the two bodies of flowing waters (one salty and one sweet), the night and the day, and the sun and the moon.

And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah. Nor are the two bodies of flowing water alike,- the one palatable, sweet, and pleasant to drink, and the other, salt and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender, and ye extract ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah that ye may be grateful. He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion.
Quran 35:11-13
Quran 2:258 - Abraham's challenge: Allah brings the sun from the east, so bring it from the west!
Various verses describe the shape of the sun's course. The general scheme involves Allah bringing the sun from east and the sun traveling high and eventually going back down. Critics and modern Islamic scholars agree, however, that most of these verses are comparable to the kind of convenient colloquialisms we still use today (see Quran 20:059, Quran 20:130, Quran 17:078, Quran 6:77-78, and Quran 18:17). Some of these verses, however, have been the object of considerable debate between the two groups.

Quran 2:258 approvingly quotes a few lines from a debate between Abraham and a disbelieving king, where Abraham replies that Allah brings the sun (yatee biashshamsi يَأْتِى بِٱلشَّمْسِ) from the east. The arabic verb and preposition indicate that the sun is conceived of as physically moving.[20]

Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.
Qur'an 2:258
Critics conclude that the Qur'an is clear about the course of the sun: it does not describe a complete orbit, but rather a rounded course, presumably in a hemisphere (falak[1]) that has a beginning, an end, and a highest point.

Quran 18:83-90 - The sun sets in a muddy spring and rises on a people without shelter
Quran 18:83-90 also describes the physical, terrestrial locations where the sun is supposed to rise and set in response to a question about an existing legend. Here, in the Quranic account of life of Dhul Qarnayan or Alexander the Great, the physical setting place of the sun, located in muddy spring, can be seen by human eyes. Indeed, in this account, a human tribe is said to live adjacent to this celestial setting place.

They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him. Lo! We made him strong in the land and gave him unto every thing a road. And he followed a road. Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness. Then he followed a road. Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
Quran 18:84-90
There is historical evidence from early Quranic commentaries and other sources, including contemporary Arabic and Syriac poems of the same legend, to the effect that early Muslims took this account literally.

Quran 79:27-29 - The entire heaven has a night and day
The Qur'anic conception of the cosmos accords with its author's visual perception of the sky, even to the extent that in Quran 79:28-29 night and day is mistaken as a feature of the entire heaven. In these verses the night and morning brightness are said to be an attribute of the heaven (l-samāu) which Allah built (banāhā) and raised (rafaʿa) as a ceiling (samkahā) and ordered it (fasawwāhā) when he created the heaven and earth.

Are ye the harder to create, or is the heaven that He built? He raised the height thereof and ordered it; And He made dark the night thereof, and He brought forth the morn thereof. And after that He spread the earth,
Quran 79:27-30
The possessive hā suffix in laylahā (its night) and ḍuḥāhā (its morning light) relates night and day to the heaven in its entirety. In reality, the night and day we experience is a feature of the earth's rotation on its axis. There is no sense in which the earth's night and day (which happen at the same time) apply across the wider cosmos.

In order to confirm the interpretation of these verses it is important to look at how the significant words are used elsewhere in the Quran. "The night" is a very common word in the Quran, and the morning light is used in the same context in Quran 93:1-2-1 and Quran 91:1-1 (see also Quran 79:46).

Indeed, Quran 91:1-6 has many of the same Arabic words as Quran 79:27-30: "its morning light" (this time of the sun), "the night", and "the heaven" (singular) "built" by Allah. Putting the two passages together, it seems that the author of the Quran intuitively believed that the night and the sun's morning light were features pertaining to the entire visible heaven. This does not accord in any way with the modern heliocentric understanding of our local solar system.

Other verses are helpful to confirm what is meant by the heaven (singular) in this context. Quran 2:29 states that Allah turned (is'tawā) to the heaven and fashioned them (fasawwāhunna) seven heavens. These are two forms of the same Arabic verb as is translated "ordered" in Quran 79:28 in the above quote.

He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.
Quran 2:29
The word "raised" in Quran 79:28 is similarly used for the creation of the heaven (singular) and earth in Quran 88:18 and the heavens (plural) raised without visible pillars in Quran 13:2.

The word "he built it" in v. 27 (banāhā) also occurs in Quran 50:6, which says regarding the heaven (singular) that Allah "built it" and "adorned it" (wazayyannāhā), a word which in other verses refers to the stars or lamps adorning the lowest heaven (Quran 37:6, Quran 41:12 and Quran 67:5).

The regular cycle of the sun
According to several verses in the Qur'an, the sun's cycle is repeated on a regular basis and is comparable in this respect to the orbit of the Moon as well as the cycle of night and day.

[…] He made the Sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs
Quran 13:2
Seest thou not that Allah merges night into day and he merges day into night and he has subjected the sun, and the moon each running its course for a term appointed. And Allah is aware of what you do.
Quran 31:29
The Sun and the moon follow courses (exactly) computed
Word by word: Alshamsu (the sun) waalqamaru (and the moon) bihusbanin
Quran 55:5
Husban can mean a number of things: "definite reckoning", "appointed courses", "numbering", "revolving firmament", "running appointed", and "scheduled course". In many English translations the word 'course' or 'celestial sphere' is used. In this verse, the word falak is not used; Quran 55:5 only indicates that the sun and the moon behave in a calculated, scheduled, or otherwise pre-appointed manner. This verse and similar verses are consequently marshalled by critics as further evidence that the Quran espouses a geocentric cosmology, as the sun's daily cycle and the moon's monthly cycle serve ritual timekeeping purposes such as for determining prayer and fasting times in Islam (see next section).

The sun and timekeeping
In Muhammad's lifetime it was common practice to use the sun and moon for timekeeping, which helps explain the emphasis in the Qur'an on the regulated and scheduled nature of the courses of the sun and moon as a sign from Allah and as a divinely sanctioned monthly calendar (see previous section).

He it is that cleaves the day-break (from the dark): He makes the night for rest and tranquility and the sun and moon for the reckoning [of time])
Quran 6:96
Indeed, (the) number (of) the months with Allah (is) twelve months in (the) ordinance (of) Allah (from the) Day He created the heavens and the earth; of them, four (are) sacred. That (is) the religion the upright, so (do) not wrong therein yourselves. And fight the polytheists all together, as they fight you all together. And know that Allah (is) with the righteous.
Quran 9:36
It is He Who made the Sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for her; that ye might know the number of years and the count [of time]. Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who have knowledge.
Quran 10:5
And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
Quran 17:12
The moon (the sign, or ayah, of the night) is used to count the years, which comprise the twelve lunar months making up the Islamic year, and the sun is to be used to keep track of time. The only solar movement to be used for timekeeping is the apparent daily course of the sun (from east up and then down to the west). To this day, virtually all mainstream Islamic authorities use the (less precise and regularly unpredictable) lunar calendar to determine the date and the apparent position of the sun from any given location to determine the waqt (prescribed time) of daily salats (prayers). In some cases, as with the Burj Khalifa, which is one of the tallest buildings in the world and which is located in the United Arab Emirates, this means that prayer times differ one the top floor of the building from the prayer times on the bottom floor of the building, as the moment of sunset and sunrise varies as one ascends in elevation.

The sun and the daily prayers
The only examples of the sun being used for timekeeping in the Qur'an employ the sun's apparent daily movement along the sky. Each of the five daily prayers described either directly or indirectly or alluded to in some manner in the Quran. These references all involve mention of the physical, orbital position of the sun. The first prayer, salat al-fajr, takes place right before sun rise and is mentioned in Quran 17:78, Quran 20:130, and Quran 24:58. The second prayer, salat al-zuhr, takes place right after the sun reaches its zenith, but before the shadow of the Sun becomes twice its length from midday. This prayer is possibly mentioned in Quran 17:78 as prayer at the "decline of the sun". The third prayer, salat al-asr, takes place when the sun is between zenith and sunset, when the length of a shadow of a stick is either once or twice its length. This prayer is mentioned in Quran 2:238 as "the middle prayer" and in Quran 20:130 and Quran 50:39 as the "exhalt[ing of Allah] with praise" before the sun's "setting". The fourth prayer, salat al-maghrib, takes place right after sunset. This prayer is not clearly mentioned, but Quran 20:130 and Quran 50:39 mention the "exhalt[ing of Allah] with praise" before rather than after "sunset". The latter verse also mentions "the two ends of the day". The fifth prayer, salat al-isha, takes place at night, between sunset and sunrise. This prayer is mentioned Quran 11:114, Quran 17:79, and Quran 20:130.''