Al-Haqqah: (41) And it is not the saying [of a poet]...

Herein lie several issues:

The majority of reciters read: تؤمنون (you believe) and تذكرون (you remember) with the letter tā’ (dotted from above), addressing the audience directly.

Except for Ibn Kathir, who recited them with the letter yā’ (unpointed), indicating the third person (absence).

• For those who read with the direct address (second person), it is a continuation following the preceding verses: {What you see and while you are seeing} (Al-Haqqah: 38, 39).
• For those who read in the third person, this constitutes a shift in discourse (iltifāt).

They state that the word ما (mā) in the phrase {Little do you believe Little do you remember} is superfluous and serves as an emphasis. Regarding the word قليلا (little), there are two interpretations:

1. Qatādah said: It means they do not truly believe that the Qur'an is from God; the meaning is that they do not believe at all. The Arabs use the phrase qallamā ya’tīnā (rarely does it come to us) to mean "it never comes to us."
2. It means that they might believe in their hearts, but they quickly revert from that belief and do not complete their reflection. Do you not see His statement {Indeed, he thought and plotted} (Al-Muddaththir: 18), yet in the end, he said: {This is not but magic that is transmitted} (Al-Muddaththir: 24)?

The negation of the description of a poet is mentioned in {Little do you believe}, and the negation of the description of a soothsayer/diviner is mentioned in {Little do you remember}.

The underlying reason seems to be as if God Almighty is saying: This Qur'an is not the speech of a poet, because this description (the Qur'an) is fundamentally different from all forms of poetry. However, you do not believe—meaning, you do not intend to believe—and therefore you turn away from reflection. If you intended to believe, you would know the falsehood of your claim that it is poetry, due to the divergence of its structure from all types of poetry.

Nor is it the speech of a soothsayer, because that would imply it was inspired by devils and their slander, making it impossible for it to be from the inspiration of devils. However, you do not reflect upon the manner of the Qur'an's composition and its inclusion of the condemnation of devils; for this reason, you claim it belongs to the category of soothsaying.