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 and mention all the arabic words and also in  arabic letters:

'‘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.

Author Mohammad Hijab seems to ignore 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 quoted two scholars and neglected a dozen others that supported flat earth… Not to mention the dozen other verses that indicate the flatness of earth… Your refutation is quite weak…
It also looks like Hijab did not mention all that was said by Ibn Taymiyah ( that you quoted several times)… He said THE EARTH DOES NOT SPIN… You did not mention the scholars that refuted the Commission Group أهل الهيئة that claimed the earth was a sphere, and just selected quotes that served your purpose.

Yes, the earth has been referred to in the Quran in different ways, non of which indicates that it is spherical in shape. Only by its flatness, and how it was stretched out, smoothed over, and how it is bed-like, and by comparing Janna’s vastness with the width of the heavens and the earth.

﴿وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ﴾
{{Have you not seen the earth how it was flattened out}}
Flat in part and spherical in totality as an exegesis to the verse above, is an addition to the literal (apparent) meaning and would be totally unnecessary should the earth be indeed flat. There would also be no need to observe the bumpy surface of the moon (and who is to say what it is), to determine the shape of the earth that we all walk upon.

( يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ )

((ِHe rolls the day into the night, and rolls the night into the day}}
As for the verse above, you had to have the presupposition that this is only possible on a spherical rotating earth, not a flat surface. Was that meaning derived from the literal exegesis of the verse, or you had to employ a supposed scientific explanation (metaphor) as to the phenomena of the night and day to arrive at this conclusion. Deriving the shape of the earth from this verse is only an analogy, with nothing to support it in the Quran.

And here, I add, even for those early scholars that got it wrong (we all make mistakes), and thankfully many have not, It’s shameful when many people (so-called researchers) quote ijma ( consensus ) among scholars about this topic. This is simply not correct.

Finally, let us be clear about the difference between round (circular) and a spherical in the Arabic language, this causes great confusion among the uninitiated public.

Hijab has also misquoted Ibn Taymiyah, He said the earth is round (circular) مستديرة, he did not say it is spherical, a circle and a sphere are not the same thing needless to say. And Ibn Taymiyah said that the earth does not spin, and the sun is the one that circles the earth. No point in trying to patch-up the authentic meaning of the verses of the Quraan to suit today’s so-called sciences (pseudo-sciences), and modern-day magic shows of moon landings.

As for Ibn Hazm, he said that the heavens (the sky) is above the earth, and not around it, for if the heavens were around the earth, this then means that some parts of the heavens would be beneath the earth, and there is no such thing.

Check chapter 78:6 Have we not made the earth flat? And chapter 79:30 And after that, he flattened the earth.

what about jalalayn? he said that the belief held by most of the scholars at his time was that the earth was flat, and that was based on quran verses. why didnt he talk about that??

verse 88:20 jalalayn interpretation altafsir.com

“And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of most of the scholars of the revealed Law and not a sphere as astronomers ahl al-hay’a have it even if this latter does not contradict any of the pillars of the Law.”
Mohammad Hijab’s argument against the flat Earth interpretation in the Quran is unconvincing, primarily because he only cites verses that mention rolling and orbiting – phenomena that could pertain to both flat and round Earth concepts. Consequently, this does not definitively establish that the Quran endorses a round Earth.

Although certain Quranic verses suggesting a flat Earth may be interpreted metaphorically, others do not leave room for alternative explanations. For example, the Quran describes Earth as “spread out” or “flat” in multiple verses including Surah 15:19 and Surah 20:53. While it may be inaccurate to claim that the Quran supports a flat Earth, Hijab’s rebuttal falls short of disproving that some interpretations of the Quran could indeed suggest a flat Earth.

It’s important to note that Islamic scriptures endorse a geocentric flat Earth cosmography. Knowledge of a spherical Earth, which dates back to the Greeks, was incorporated into Islamic scholarship only in the 9th century via translated Greek texts. Assertions that early Muslims were aware of a spherical Earth lack substantial evidence. Indeed, both the Quran and early Islamic scholar writings seem to support a flat Earth belief. Critics argue that attempting to reinterpret these flat Earth references in the Quran as metaphors or human observations is unconvincing.

Multiple Quranic verses contain descriptions of Earth’s creation through language relating to flat objects, such as beds and carpets. When considering these verses in context with descriptions of the heavens’ creation, it becomes increasingly difficult to argue against the implied flat Earth interpretation, such as in verse 88:20.

Moreover, the Quran employs specific terms that suggest a flat Earth interpretation, including “firashan,” “madad,” “mahdan,” “farasha,” “mahidoon,” and “sutihat.” These terms convey meanings of spreading, extending, pulling, expanding, or laying flat. In Quran 88:20, the term “sutihat” is 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, authored by al-Mahalli, employs the term “sutihat” to argue that the Earth is flat, asserting that this interpretation is supported by the majority of scholars of the revealed Law. This is contrary to astronomers who maintain that the Earth is a sphere.

In light of the language and context of multiple Quranic verses that seem to connect with the flat Earth interpretation, Hijab’s counterclaims appear less convincing.

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

Most importantly, the Quran repeatedly employs language and images that imply a flat Earth, which is supported by the numerous aforementioned verses. To claim that Earth is “spread” or is a “bed” implies a flattened shape, leading to the likely conclusion that early followers of Islam were meant to believe in a flat Earth.

Therefore, it takes more mental gymnastics to claim that the Quran implies a spherical Earth by interpreting those verses in roundabout ways. Given these interpretations, it is clear that a flat Earth understanding was intended to be the primary one.

The argument that Earth is smooth in the Quran disregards the reality of vast mountains, huge caverns, and varied geographical features of which the author may have been unaware, particularly outside the Middle East. Additionally, Hadiths that describe Muhammad ascending into the sky on a winged horse to visit heaven imply that heaven is literally above Earth in the sky, further supporting the celestial bodies’ divine intervention claim.

In conclusion, the Quran 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 discussed above suggest that flatness was the intended understanding for Earth. Claiming that these verses should be taken metaphorically or as human observations does not convincingly refute the flat Earth interpretation in the Quran.

Mohammad Hijab seems to ignore these explicit Quranic descriptions, and it is unclear what evidence he is referring to beyond scholarly opinions.

Overall, it is vital to remain 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; instead, it consistently describes our planet as flat and motionless.