Bukhari

Hadith Footnote:
Reverse Translation:
It is with great regret that I write for the information of respected readers that in the current translations of Sahih al-Bukhari, a great deal of carelessness is being exercised, which is not appropriate for someone translating such an important book as Sahih al-Bukhari. Here, the last words of the hadith are:
"Faqeela lahu qad faddalakum ‘ala naasin katheer"
In the book "Tafheem al-Bukhari" (Deobandi), this has been translated as follows:
"It was said to you that the Messenger of Allah (sallallahu alayhi wa sallam) has given you superiority over many tribes."
The scholars themselves will reflect on how accurate this translation is.

Hadith Commentary:
Our remarks regarding this hadith have already been mentioned previously.
However, in this hadith, a virtue of Sa'd bin 'Ubadah radi Allahu anhu is mentioned: that he was among the earliest to accept Islam.
He was present at the Pledge of 'Aqabah.
He was also chosen among the Nuqaba (leaders).
He spent the last part of his life in the region of Sham (Greater Syria).
There, he passed away in Hawran in Rajab, 15 AH, corresponding to August 636 CE.

Hadith Commentary:
Those who had said that the Prophet (sallallahu alayhi wa sallam) gave preference to others over us—when Sa’d bin ‘Ubadah said this, his nephew Sahl said to him: “You are objecting to the Prophet (sallallahu alayhi wa sallam)? You know well (who is superior to whom).”
Banu Najjar is a clan from Khazraj. Their ancestor, Taymullah bin Tha’labah bin ‘Amr al-Khazraji, attacked a man and struck him, and because of this he was given the title Najjar. (Fath al-Bari)
Hafiz (Ibn Hajar) says:
Banu Najjar are the maternal uncles of the Messenger of Allah (sallallahu alayhi wa sallam), because the mother of ‘Abd al-Muttalib, the noble grandfather of the Prophet, was the daughter of Banu Najjar. Therefore, when the Messenger of Allah (sallallahu alayhi wa sallam) arrived in Madinah, he first stayed as a guest with Banu Najjar, and thus they attained an additional virtue. Anas (radi Allahu anhu) was also from this family, and for this reason, he received greater Prophetic attention in preserving their virtues. (Fath al-Bari)
That is, Banu Najjar are the maternal uncles of the Noble Prophet (sallallahu alayhi wa sallam), because the mother of ‘Abd al-Muttalib, your noble grandfather, was the daughter of Banu Najjar. Therefore, when the Messenger of Allah (sallallahu alayhi wa sallam) arrived in Madinah, he first stayed as a guest with Banu Najjar, and thus an additional virtue was established for them. Anas (radi Allahu anhu) was also from this family, and thus he received greater Prophetic attention.
There is some brevity in this narration here, which is clarified by the narration of Muslim, which is as follows:
Yahya bin Yahya al-Tamimi narrated to us, al-Mughira bin ‘Abd al-Rahman informed us, from Abu al-Zinad, who said:
Abu Salamah testified that he heard Abu Usayd al-Ansari testifying that the Messenger of Allah (sallallahu alayhi wa sallam) said:
«خير دور الأنصار، بنو النجار، ثم بنو عبد الأشهل، ثم بنو الحارث بن الخزرج، ثم بنو ساعدة، وفي كل دور الأنصار خير» Abu Salamah said:
Abu Usayd said:
“Am I to be accused regarding the Messenger of Allah (sallallahu alayhi wa sallam)? If I were lying, I would have started with my own people, Banu Sa’idah.” This reached Sa’d bin ‘Ubadah, and he felt something in himself, and said: “We were left behind, so we became the last of the four. Saddle my donkey for me, I will go to the Messenger of Allah (sallallahu alayhi wa sallam).” But his nephew Sahl spoke to him and said:
“Are you going to refute the Messenger of Allah (sallallahu alayhi wa sallam)? And the Messenger of Allah (sallallahu alayhi wa sallam) knows best. Is it not sufficient for you that you are the fourth of four? So he returned and said:
‘Allah and His Messenger know best,’ and he ordered that the saddle be removed from his donkey.” (Sahih Muslim, vol. 2, p. 305)
In summary, when Sa’d bin ‘Ubadah heard that the Messenger of Allah (sallallahu alayhi wa sallam) mentioned their tribe in the fourth rank, he became angry and set out to go to the noble presence of the Prophet (sallallahu alayhi wa sallam) riding his donkey. But his nephew Sahl said to him: “You are going to refute the statement of the Messenger of Allah (sallallahu alayhi wa sallam), even though the Messenger of Allah (sallallahu alayhi wa sallam) knows best. Is it not sufficient for your honor that the Messenger of Allah (sallallahu alayhi wa sallam) mentioned your tribe by name in the fourth rank as a distinction, while for many other tribes of the Ansar he only mentioned them in general terms of goodness?” Upon hearing this, Sa’d bin ‘Ubadah retracted his opinion and said: “Yes, indeed, Allah and His Messenger know best,” and immediately removed the saddle from his mount.

Hadith Commentary:
Banu Najjar are the maternal uncles of the Messenger of Allah (sallallahu alayhi wa sallam); among the Ansar, they were the first to accept Islam. When the Messenger of Allah (sallallahu alayhi wa sallam) arrived in Madinah Tayyibah, he first stayed as a guest with Banu Najjar, and thus their virtue was further established.

Hazrat Anas (radi Allahu anhu) was also from this family, which is why he received greater favors from the Messenger of Allah (sallallahu alayhi wa sallam). Hazrat Sa'd bin Ubadah (radi Allahu anhu) was from the Banu Sa'idah branch of the Khazraj tribe. The Messenger of Allah (sallallahu alayhi wa sallam) mentioned him last among them. Since Hazrat Sa'd bin Ubadah (radi Allahu anhu) was the chief of this tribe, he questioned the Messenger of Allah (sallallahu alayhi wa sallam) about it. In the narration of Sahih Muslim, there is further detail to this summary: when Hazrat Sa'd bin Ubadah (radi Allahu anhu) heard that the Messenger of Allah (sallallahu alayhi wa sallam) had mentioned their tribe in the fourth rank, he became upset and prepared his riding donkey to go to the Messenger of Allah (sallallahu alayhi wa sallam). He placed a saddle on it.

As he was about to set out, his nephew Hazrat Sahl (radi Allahu anhu) said to him:
"Are you going to contradict the statement of the Messenger of Allah (sallallahu alayhi wa sallam) when the Messenger of Allah (sallallahu alayhi wa sallam) knows better than you? Is it not sufficient for your honor that the Messenger of Allah (sallallahu alayhi wa sallam) has, as a distinction, placed your tribe in the fourth rank, while he mentioned many other tribes only in general terms?" Upon hearing this, Hazrat Ubadah (radi Allahu anhu) retracted his opinion and said:
"Indeed, Allah and His Messenger (sallallahu alayhi wa sallam) know best."
After this, he removed the saddle from his mount and set it aside.
(Sahih Muslim, Fada'il al-Sahabah, Hadith: 2746.
(2512))

Hadith Commentary: Benefits and Issues: Abu Usaid radi Allahu anhu belonged to the tribe of Banu Sa'idah, as will be mentioned further on, and he wishes to remove the suspicion that he himself established this order; for if he had established this order, he would have mentioned the name of his own household first.

Explanation:
1:
The order of virtues for these tribes has been arranged according to their precedence in accepting Islam. The tribe that was foremost in turning towards Islam, the Prophet (sallallahu alayhi wa sallam) honored it with virtue in accordance with that rank.

2:
That is: Due to their precedence in faith over other Arab tribes, all the clans of the Ansar possess a certain degree of virtue.

Benefit:
It is established from this hadith that there is no harm in mentioning the overall good quality of a family, and furthermore, it proves the general virtue of all the Ansar.