Abu Dawud

Benefits and Issues:
‘Araya’ is the plural of ‘Ariyah’.
Its meaning and concept is that to give one or two date trees as a loan (ariyah) is an act of kindness.
When a person gives a tree from his own orchard as a loan to neighbors or other deserving people, their repeated coming and going may become burdensome.
The exchange of fresh dates from one’s own given tree for dried dates was permitted by the Messenger of Allah (sallallahu alayhi wa sallam).
This is so that the act of kindness is not discontinued due to the inconvenience of repeated visits.
The sale of an unspecified amount of fresh fruit for dried fruit has been declared prohibited.
However, the commendable practice of ‘araya’ has been made an exception to this. In ‘araya’, the exchange of fresh dates for dried dates is not a commercial transaction.
The Messenger of Allah (sallallahu alayhi wa sallam) limited this permission to the amount of five wasq.
(Sahih al-Bukhari, Chapter: Selling Dates on the Trees for Gold or Silver, Hadith: 2190)

Hadith Commentary: Benefits and Issues: When Muslims are afflicted by a calamity, such as fear of the enemy, drought, or the outbreak of an epidemic, it is preferable to perform Qunut Nazilah in all prayers. This is the position of Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah. However, according to Imam Abu Hanifah rahimahullah and his two companions, Qunut Nazilah in prayers is abrogated. Allamah Ibn Humam has declared Qunut Nazilah to be a continuous practice of the Shari'ah, because it is established from the Rightly Guided Caliphs, and for the seventy reciters (qurra) who were martyred at Bi’r Ma’unah, the Prophet sallallahu alayhi wa sallam supplicated for a month and then discontinued, as the objective had been fulfilled. Therefore, the performance of Qunut Nazilah is connected to necessity: if Muslims are fearful or afflicted by calamity, supplication will be made; otherwise, it will not.

Note:
The phrase (لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ) proves that the Prophet sallallahu alayhi wa sallam is not the absolute or unrestricted disposer of affairs. Allamah Saeedi has attempted to respond to this, but instead of providing an answer, he has, perhaps unconsciously, accepted this point. He quotes the statement of Allamah Alusi Hanafi and provides its translation:

The Prophet sallallahu alayhi wa sallam is not able to compel them to repent, nor to prevent them from repenting, nor to punish them, nor to forgive them. All these matters are within the power of Allah Ta'ala.

He also quotes the statement of Allamah Ismail Haqqi and provides its translation:

The meaning of the verse is that Allah Ta'ala is, in an absolute sense, the owner of the affairs of the disbelievers—whether He destroys them, punishes them, accepts their repentance upon their embracing Islam, or punishes them in the Hereafter for not embracing Islam.

The Prophet sallallahu alayhi wa sallam is not the owner of these matters. (Sharh Sahih Muslim 2/329)