وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ ﴿۲۱۵﴾ فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ ﴿۲۱۶﴾ وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ ﴿۲۱۷﴾ الَّذِي يَرَاكَ حِينَ تَقُومُ ﴿۲۱۸﴾ وَتَقَلُّبَكَ فِي السَّاجِدِينَ ﴿۲۱۹﴾ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿۲۲۰﴾

﴾215﴿ Wakhfid janaahaka limanit taba 'aka minal mu'mineen
﴾216﴿ Fa in asawka faqul innee bareee'um mimmmaa ta'maloon
﴾217﴿ Wa tawakkal alal 'Azeezir Raheem
﴾218﴿ Allazee yaraaka heena taqoom
﴾219﴿ Wa taqallubaka fis saajideen
﴾220﴿ Innahoo Huwas Samee'ul 'Aleem

﴾215﴿ And extend your arm to those believers who have followed you
﴾216﴿ So if they disobey you, then say, Indeed, I am free from what you do
﴾217﴿ And entrust yourself to the Almighty, the Most Merciful
﴾218﴿ The One who sees you when you stand (in prayer)
﴾219﴿ And your movement among those who prostrate
﴾220﴿ Indeed, Allah the Exalted is the All-Hearing of all things and the All-Knowing of all things

[215] This third etiquette concerns the companions—that the caller to the truth should show compassion and gentleness toward his companions.
A similar message appears in Surah Al-Hijr (88).
It is the habit of birds that when they fly, they lift their wings, and when they land, they lower them.
This is a metaphor for humility and modesty with one’s companions.
[216] This fourth etiquette concerns those who oppose the message—that is, the caller should disassociate himself from anyone who opposes the Prophet.
The purpose of openly declaring this disassociation is so that no one attributes the sin or wrongdoing of the opposer to the caller himself.
[217, 220] This is the fifth etiquette—that since disassociating from the opposers is a difficult task, its remedy is placing trust in Allah.
Five of Allah's attributes are mentioned here, which serve as proof of the soundness and exclusiveness of relying on Allah the Exalted.
(ḥīna taqūmu) — at every time you stand, it includes all forms of standing, especially waking up from sleep for night worship.
(wa taqallubaka) — your changing state from standing to bowing, from bowing to prostration, from prostration to sitting, and from prostration back to standing; all of these refer to the actions of prayer.
(fī as-sājidīn) — among those who prostrate, meaning those who perform prayer in congregation.
That is, Allah the Exalted knows whether you pray at night or day, whether you pray alone or with others in congregation.