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 numerous direct references to a flat Earth in the Qur'an:

The Qur'an frequently describes, in explicit terms, the creation of "al-ard", which can be translated as either "Earth" or "land", as a flat structure. The use of metaphors and words intimately associated with flat objects (such as beds and carpets) is especially common in cases where the context of the verse makes it clear that the word "al-ard" is being used to describe the creation of the Earth at the beginning of time alongside the creation of the "heavens" (rather than in the more limited sense of a certain portion of "land"). The best example of this is perhaps verse 88:20.

Qur'an 2:22 - firashan ("thing spread to sit or lie upon")
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ
Allathee jaAAala lakumu alarda firashan

[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].
Quran 2:22
فِرَٰشًا = firashan = a thing that is spread upon the ground, a thing that is spread for one to sit or lie upon.[9]

Qur'an 13:3 - madad ("extend", "stretch out")
وَهُوَ ٱلَّذِى مَدَّ ٱلْأَرْضَ وَجَعَلَ فِيهَا رَوَٰسِىَ وَأَنْهَٰرًا ۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوْجَيْنِ ٱثْنَيْنِ ۖ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
Wahuwa allathee madda alarda wajaAAala feeha rawasiya waanharan wamin kulli alththamarati jaAAala feeha zawjayni ithnayni yughshee allayla alnnahara inna fee thalika laayatin liqawmin yatafakkaroona

And it is He who spread the earth and placed therein firmly set mountains and rivers; and from all of the fruits He made therein two mates; He causes the night to cover the day. Indeed in that are signs for a people who give thought.
Quran 13:3
مَدَدْ = madad (madda) = extend by drawing or pulling, stretch out, expand[10]

The Quran describes a reversal of this process occurring on the last day. It says the mountains will be removed and the earth left as a level plain (Quran 18:47 and Quran 20:105-107, discussed in more detail below) while Quran 84:3 says the Earth will be muddat i.e. the Arabic verb madad in the passive voice.

Qur'an 15:19 - madad ("extend", "stretch out")
And We have placed within the heaven great stars and have beautified it for the observers. And We have protected it from every devil expelled [from the mercy of Allah] Except one who steals a hearing and is pursued by a clear burning flame.
والارض مددناها والقينا فيها رواسي وانبتنا فيها من كل شئ موزون

Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli shay-in mawzoonin

And the earth - We have spread it and cast therein firmly set mountains and caused to grow therein [something] of every well-balanced thing.
Quran 15:16-19
مَدَدْ = madad = extend by drawing or pulling, stretch out, expand[10]

See also Mountains cast into the Earth regarding the wording about mountains here and in a few similar verses.

Qur'an 20:53 - mahdan ("bed")
الذي جعل لكم الارض مهدا وسلك لكم فيها سبلا وانزل من السماء ماء فاخرجنا به ازواجا من نبات شتى
Allathee jaAAala lakumu al-arda mahdan wasalaka lakum feeha subulan waanzala mina alssama-imaan faakhrajna bihi azwajan min nabatinshatta

[It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants.
Quran 20:53
مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse[11]

Qur'an 43:10 - mahdan ("bed")
And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing."
الذي جعل لكم الارض مهدا وجعل لكم فيها سبلا لعلكم تهتدون

Allathee jaAAala lakumu al-arda mahdan wajaAAala lakum feeha subulan laAAallakum tahtadoona

[The one] who has made for you the earth a bed and made for you upon it roads that you might be guided
Quran 43:9-10
مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse[12]

Qur'an 50:7 - madad ("extend", "stretch out")
Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?
والارض مددناها والقينا فيها رواسي وانبتنا فيها من كل زوج بهيج

Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli zawjin baheejin

And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind,
Quran 50:6-7
مَدَدْ = madad = extend by drawing or pulling, stretch out, expand[10]

Qur'an 51:48 - farasha ("spread out") and mahidoon ("spreaders")
We have built the heaven with might, and We it is Who make the vast extent (thereof).
والارض فرشناها فنعم الماهدون

Waal-arda farashnaha faniAAma almahidoona

And the earth have We laid out, how gracious is the Spreader (thereof)!
Quran 51:47-48
فَرَشَْ = farasha (verse 2:22 uses this word in the noun form) = spread or expand, spread a bed or carpet[13]

الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed[14]

A hadith in Ibn Majah uses the plural noun furushaat to mean "beds":

It was narrated from Abu Dharr that the Messenger of Allah (ﷺ) said: “I see what you do not see, and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, prostrating to Allah. By Allah, if you knew what I know, you would laugh little and weep much, and you would never enjoy women in your beds (الْفُرُشَاتِ, al-furushaat), and you would go out in the streets, beseeching Allah.’”


Sunan Ibn Majah 5:37:4190
Qur'an 71:19 - bisaatan ("carpet")
See ye not how Allah has created the seven heavens one above another, [...]
والله جعل لكم الارض بساطا

WaAllahu jaAAala lakumu al-arda bisatan

And Allah has made the earth for you as a carpet (spread out),
Quran 71:15-19
بِسَاطًا = bisaatan = A thing that is spread or spread out or forth, and particularly a carpet (from the same root we also have بَسَاطٌ = basaatun = Land, expanded and even; and wide or spacious) [15]

A hadith in Tirmidhi uses the word bisaatan to describe the spreading or rolling out of a mat:

...Then he came to hug the Prophet (s.a.w) and uttered that his father and mother should be ransomed for him. Then he went to grove of his and he spread out a mat for them [فَبَسَطَ لَهُمْ بِسَاطًا, fa-basata la-hum bisaatan, literally "and-(he)spread for-them a-mat"]. Then he went to a date-palm and returned with a cluster of dates which he put down....
Jami` at-Tirmidhi 4:34:2369
Qur'an 78:6-7 - mihadan ("bed")
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا وَٱلْجِبَالَ أَوْتَادًا
Alam najAAali al-arda mihadan Waaljibala awtadan

Have We not made the earth as a wide expanse, And the mountains as pegs?
Quran 78:6-7
مِهَٰدًا (same as مَهْدًا mahdan) = cradle or bed; a plain, even, or smooth expanse[16]

Qur'an 79:30 - daha ("spread out wide")
Are you a more difficult creation or is the heaven? Allah constructed it. He raised its ceiling and proportioned it. And He darkened its night and extracted its brightness.
وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ

Waalarda baAAda thalika dahaha

And after that He spread the earth.

He extracted from it its water and its pasture, And the mountains He set firmly As provision for you and your grazing livestock.
Quran 79:27-33
دحو = dahawa = spread out or forth, expand, make wide.[17]

The word dahaha ("He spread it out") also appears in a poem about the creation of a flat earth attributed to the pre-Islamic poet Zayd b. 'Amr, who reportedly was a monotheist who met Muhammad before his prophetic career began. The poem is certainly a very early demonstration of the meaning of the word dahaha in this context since it is recorded in the biography of Muhammad by Ibn Ishaq (d. 767 CE) and must pre-date that work.[18] Like the Quran, the poem says "He spread it out" (daḥāhā) i.e. the earth, then even clearer than the Quran, saw that it was level (استوت istawat[19]) on the water (i.e. flat), "and set firm the mountains on it" (arsā ʿalayhā l-jibālā, very similar to wa-l-jibāla ʾarsāhā in verse 32 of the Quranic passage).

دحاها فلما رآها استوت ... عَلَى الماء أرسى عليها الجبالا
daḥāhā falammā raʾādā istawat ʿalā l-māʾi arsā ʿalayhā l-jibālā

He spread it out and when He saw that it was settled upon the waters, He fixed the mountains upon it
Poem attributed to Zayd b. 'Amr, as found for example in Ibn Al Jawzi's Al Muntazam,[20] and Ibn Ishaq's biography of Muhammad (as translated from Ibn Ishaq by Guillaume[18] and transliterated by Bravmann[21])
Similar language is found in the Bible. See Isaiah 42:5 and particularly Psalms 136:6.

For further discussion of this word and of modern claims attempting to associate it with the shape of eggs, see the dedicated section below.

Qur'an 88:20 - sutihat ("spread out flat")
And at the sky - how it is raised? And at the mountains - how they are erected?
وَإِلَى ٱلْأَرْضِ كَيْفَ سُطِحَتْ

Wa-ila al-ardi kayfa sutihat

And at the Earth, how it is spread out?
Quran 88:18-20
سَطَحَ = sataha = spread out or forth, expand

The word sataha is used to describe making the flat top or roof of a house or chamber and making a top surface flat. Words derived from the same root mean: the flat top surface or roof of a house or chamber, a bounded plane in geometry, a level place upon which dates can be spread, a rolling pin (which expands the dough), plane or flat.[22] Indeed, the modern Arabic phrase used to refer to the "flat earth" today is الأرض مسطحة (al-ard musattaha)[23], the word musattaha is from the same root as the word sutihat.

In the tafsir Al-Jalalayn (from the 15th century) the word sutihat is used to explain that the Earth is flat. The author of this section, al-Mahalli (d. 1460), maintains that the flat-earth is the opinion of the scholars of the revealed law.

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 [the word "most" is not included in the original Arabic: "وعليه علماء الشرع"; see citation for full text] 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.
Tafsir al-Jalalayn 88:20 (See here for the Arabic)
Qur'an 91:6 - taha ("spread out")
And the heaven and Him Who built it,
والارض وماطحاها

Waal-ardi wama tahaha

And the earth and Him Who spread it,
Quran 91:5-6
طحو / طحى = taha = Spread out, expand, spread on the ground.[24]

Indirect references to a flat Earth in the Qur'an
In addition to direct references to a flat Earth in the Qur'an, where the original creation of the Earth is explicitly described using terms that denote a flat object, there are many indirect references to the shape of the Earth in contexts not related to the initial creation of the planet. These indirect references, poising themselves as describing the Earth as it exists rather than how it was created are, in a sense, stronger testimony to the cosmology of the Qur'an.

Since explicit cosmological descriptions are uncommon in societies with a uniform and common cosmology (due to the simple fact that no one needs state that which everyone knows), otherwise unrelated descriptions of phenomenon occurring within the confines of a given society's cosmology can often serve as the strongest evidence of their cosmological beliefs.[25]

Qur'an 18:86 and 18:90 - setting and rising places of the sun
Main Article: Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One
حتى اذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا ياذا القرنين اما ان تعذب واما ان تتخذ فيهم حسنا
Hatta itha balagha maghriba alshshamsi wajadaha taghrubu fee AAaynin hami-atin wawajada AAindaha qawman qulna ya tha alqarnayni imma an tuAAaththiba wa-imma an tattakhitha feehim husnan

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.
Quran 18:86
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
Hatta itha balagha matliAAa alshshamsi wajadaha tatluAAu AAala qawmin lam najAAal lahum min dooniha sitran

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 18:90
A flat conception of the Earth is the only sort that permits the setting and rising places of the sun to be visited. Contemporary 7th-century Arabic and Syriac poems telling the same legend suggest that early Muslims understood the story literally, as do early tafsirs and narrations therein (see main article).

Qur'an 2:187 and 17:78 - fasting and prayer times
Main Article: The Ramadan Pole Paradox
It is made lawful for you to go in unto your wives on the night of the fast. They are raiment [clothing] for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil)
Quran 2:187
This verses outlines some of the requirements of the fourth Pillar of Islam, fasting: one can not eat, drink, or have sexual intercourse between "dawn" and "nightfall". The Qur'an conceives of itself as containing guidance for all people in all times in all places, yet the instructions contained here are, taken literally, impracticable for those who live near the North and South poles of the globe, where a single day/night cycle can take any where from weeks to months. While Islamic scholars were and are content to permit exceptions to the literal meaning of the verse for those who live in extreme climes, the original authors and audiences of Islamic scriptures do not seem to have appreciated this problem. Based on this evidence, the earliest believers were either mistaken about the details of the dynamic system existing between the rotating Earth and the star it orbits or, more likely, simply unaware of the system altogether.

Similar scriptural instructions for worship based on the position of the Sun relative to the observer confirm the implications of the Quran 2:187.

Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Quran 17:78
For instance, in Aberdeen, Scotland, the time between the night prayer (Isha) and the dawn prayer (Fajr) is around 4 and a half hours in June, such that a practicing Muslim would be required to regularly awaken around 3:20am for prayer. These matters are further complicated by the increasingly relevant and real cases of space travel, and even simply travel through the air aboard a plane, as it is not entirely clear whether someone flying in or opposite the direction of the sun would be required to repeat or skip certain prayers due to the rapidly changing time of day. By these appearances, the rituals and instructions set out in the Qur'an were intended for the more limited audience and understanding of a 7th-century desert city.

Before embarking on the 1985 Discovery space shuttle flight he had been chosen to serve on as payload engineer, Saudi prince Sultan bin Salman, the first Muslim in space, said the following memorable lines to Sheikh Abd al-Aziz ibn Baz, later the Grand Mufti of Saudi Arabia:

“‘Look,’” Sultan remembers telling him, “‘we’re going to be traveling at eighteen thousand miles per hour. I’m going to see sixteen sunrises and sunsets every twenty-four hours. So does that mean I’ll get Ramadan finished in two days?' The sheikh loved that one—he laughed out loud.” . . . “It would be no good trying to face Mecca,” remembers the prince. “By the time I’d lined up on it, it would be behind me.”
Robert Lacey, "Chapter 10", Inside the Kingdom: Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia, Penguin, ISBN 9781101140734, 2009
Appeal is sometimes made to a lengthy hadith in which Muhammad instructs Muslims to make an estimate of prayer times in the last days when the Dajjal comes and when one day will be like a year, then like a month, and then like a week. It is argued on this basis that Muhammad provided a principle by which people at extreme latitudes should fast and pray.

An-Nawwas b. Sam`an reported that Allah's Messenger (ﷺ) made a mention of the Dajjal one day in the morning.
[...]
We said: Allah's Messenger, how long would he stay on the earth? He (ﷺ) said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah's Messenger, would one day's prayer suffice for the prayers of day equal to one year? Thereupon he (ﷺ) said: No, but you must make an estimate of time (and then observe prayer).
[...]
Sahih Muslim 41:7015
Critics note a number of shortcomings with this argument: Firstly, this hadith contains only an instruction for the end of time and when the whole world will have some very long days. The question remains why there are not specific instructions for praying (not to mention fasting) near the polar regions on our round planet. While a stretched analogy can be made with polar regions where the sun cannot be seen rising or setting at all for months at a time, places such as the north of Scotland in the example above still have very short nights in summer yet maintain a 24 hour day-night cycle all year round. This is not like the month or year long days affecting the world in the hadith. A further problem is that the hadith does not explain how an estimate is to be made. The assumption must be that in the last days scenario, people can use the intervals they had been used to in normal times and that this is possible all over the world (which therefore must also be flat). However, on our round earth, people in the polar regions cannot in any sense "estimate" what their prayer (and fasting) intervals would normally be when the sun no longer rises or no longer sets each day. Instead, typically they have to chose the times pertaining at the nearest lower latitude, or if possible, to pray (and fast) at the prescribed times if there is still some brief period of daytime (or night).

The hadith further demonstrates a flat earth and pre-scientific worldview. On a round earth, there would equally be a long night for half the world. Crops would soon fail on both the daylit and night sides of the earth during the day lasting a year and the day lasting a month. The world would starve before the other events could unfold.''