However, due to several reasons the incorrect transcription of this word is almost impossible such as :1- word of 'Shuaib' had been custom at the time of Qur'an's descent and before that 2- The Shuaib's story and name had been repeated during the gradual descent of Quran in the Meccan and Madnian Surahs hence Muslims had been reading and repeating It during the gradual descent of the Qur'an 3- Because Recitement, teaching and keeping of the verses had been common practice, the Shuaib's story and name repeated in the Muslim's ear many times 4- The Quran had been written in particular manner, in the presence of witnesses and dictators. For Example, his first assumption is that the name 'Shuaib' was derived from scriber's mistake during the writing of the Qur'an (In the time of Abu-Bakr or Uthman) and its principle had been 'Sh’aia'. To make this mistake, Bellami considers two hypotheses probable. In the second section, the possibility of the wrongfulness of transcription of 'Shuaib' was considered. Therefore, the lack of this name in the inscriptions can not be a reason for the incorrect transcription of the term. Even if it is assumed that there is no man named Shuaib before the Quran descends, the Shuaib of the Arabic translation may be the name or the title of this great Prophet, chosen and used by the Holy Qur'an for the first time. Another consequence is that the absence of 'Shuaib' in ancient Arabic inscriptions does not necessarily means that this name is not denied among the Arabs, as evidenced other sources, other than inscriptions, that this name can be found in pre-Islam Arabs. Also, analysis the different meanings of the word 'Shuaib' indicate that this word has proper meanings for men. Existance of some men whose name were from the root of the 'Sha’b' (like Ash’ab) and those who had the name 'Shuaib', before the Quran descends, can present good evidances for this claim. Because according to Arab culture from pre-Islam times to now, using of a diminutive form of words and also making names for men from the root 'sha’b' have been commonplace for men. Another result is that - contrary to the claim of Bellami - the name 'Shuaib' has proper meaning and form for the men's name. After examining the word 'Shuaib' and its root, it became clear that - contrary to Bellami's claim - the word 'Shuaib' has the correct etymology in Arabic, and the absence of the word 'Shuaib' and above that the root of the 'sha’b' in Hebrew and Aramic, not only is not evidence of Bellami's claims about 'shuaib', but also amplifies that the root of the 'sha’b' and the word 'Shuaib' are Arabic.

Secondly, Shuaib has no suitable etymology and meaning for a man’s name. Bellami claimed that he did not find 'Shuaib' in Hebrew and Aramaic languages and ancient Arabic inscriptions, so there was no such name before the Qur'an was descended. The first part is devoted to Bellami's claim to the word 'Shuaib'. so, in this research, Bellami's views on Shuaib and Ashab al-aykah, as well as his reasons, are examined in five sections. The critique of his interpretive claims can cast doubt on this results. The importance of surveying Bellami’s claims is that the results of them are, at least, the emphasis on the receipt of the Qur'an from the Bible, creating doubt in the realism of the historical stories of Quran and the failure to believe in the non-distortion of the Qur'an.

For this reason, it is only by finding several common features in verses 13 through 17 of the Isaiah:21(the prophecy of Isaiah in Arabic) during the Old Testament and the story of Shuaib in the Qur'an, he claims that, firstly, the story of Shuaib derives from the Isaiah Prophecy about the Arabs (Isaiah 21: 13-17) secondly, “Shuaib” is mistaken with “Sh’aia” (spelled with final alif), the Arabic form of “Isaiah” thirdly Ashab al-aykah” in the Qur'an is the same Dedanite merchants in In Isa. Given the existence of oral sources for the Qur'an, Bellami considers the Torah as the only source of the proper name of the 'Shuaib' and the identity of the ' the Ashab al-aykah '. For example, In the article “More proposed emendations to the text of the Koran”, he claims that There are two major problems in the story of Shuaib, first, the form of his name, and second, the identity of the Ashab al-aykah.

Bellami is one of the orientalists thinking that there are some mistakes in Quran`s text He believes that textual criticism must be applied to the Qur'an to remove it`s corruptions and produce a text the possibly nearest to original text.

Quran textual criticism