Muslim

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) considered the tribe of Banu Najjar superior among the Ansar because they were very quick to accept Islam, whereas the other tribes embraced Islam somewhat later. This has been excluded from the general definition of backbiting (ghibah), even though mentioning the virtue and superiority of Banu Najjar was displeasing to the other tribes.

(2)
Hafiz Ibn Hajar (rahimahullah) writes:
In light of this hadith, it is permissible for people to consider one another superior so that the principle is fulfilled of giving people the rank and status they are entitled to. Doing so is absolutely not included in backbiting (ghibah), even if others do not like it.
(Fath al-Bari: 10/578)

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, and for this reason, 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 branch, he questioned the Messenger of Allah (sallallahu alayhi wa sallam). 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) mentioned their tribe in the fourth rank, he became angry 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 depart, 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: In this narration of Abu Hurairah radi Allahu anhu, Banu Ashhal have been given the first rank. However, both Abu Usaid and Abu Humayd radi Allahu anhuma mention Banu Najjar in the first rank, and Anas radi Allahu anhu, who himself is from Banu Najjar, also mentions Banu Najjar in the first position. Banu Najjar have the distinction that the grandmother of your (the Prophet’s) grandfather, Abdul Muttalib, was from Banu Najjar, and you (sallallahu alayhi wa sallam) first stayed in Madinah with Banu Najjar. Furthermore, in the narration of Abu Hurairah, there is a difference regarding the precedence and succession of Banu Najjar and Banu Abd al-Ashhal. Therefore, the correct view is that the first rank belongs to Banu Najjar, and the second rank is for Banu Ashhal.
(Fath al-Bari,
vol. 7, pp. 146-147)