Similar to this from amongst the Sahabah were Abu Ubaydah bin Jarra and those like him who were free from these types of concerns and due to this they were of a more exalted rank than those who would compete and display jealousy (ghubta) even though it was permitted. This is why Abu Ubaydah deserved to be called,
The trusted one of this Ummah. [Bukhari and Muslim]
For if the one trusted does not have any rivalry and desire in his self for the things that he is entrusted with, then he is the most deserving of having the trust placed in him. The one who is known to possess no rivalry in greater matters is entrusted with the smaller matters, and the one is known to have no reason to steal from the wealth is entrusted with the wealth. As for the one who finds in himself treachery that resembles that of a wolf en trusted with sheep, then he is not able to discharge the trust placed in him due to his having in his heart a desire for what he is entrusted with.
It is reported in the Musnad of Ahmad from Anas, that he said,
We were sitting in the presence of the Messenger of Allah one day and he said, 'A person is .about to arrive from this mountain path who is from the people of Paradise.' So a person from the Ansar arrived, his beard dripping with the water of wudu and holding his sandals in his left hand, and he gave us the salam. The next day the Prophet said words of similar import and the same person appeared in the same condition. On the third day the Prophet again said words of similar import and again this person appeared in the same condition, so when the Prophet left, Abdullah bin Amr al-Aas followed this person and said, 'indeed I have abused my father and I swore that I would not go to him for three days so if you would let me stay with you until those three days expire, I would do so.' He replied, 'Yes.'
Anas continued saying,
So Abdullah told us that he .spend three nights with this person yet he did not see him stand for the night prayer at all. All he did was when he turned sides on his bed he would mention Allah and make takbir and would do this until he stood for the Fajr prayer. Abdullah said, 'Except that I never heard him speak except good.' So when the three days were over I was eager to make little of his actions. I said, 'O servant of Allah there was no hatred or disassociation between my father and me but I heard the Messenger of Allah saying on three occasions, 'A person is about to arrive who is from the people of Paradise,' and you arrived on those three occasions, so I wished to stay with you so that I may look at your actions and emulate them. But I have not seen you perform a great deal of actions, so what is it that has reached you to make the Messenger of Allah say what he said?' He replied, 'It is nothing more than what you have seen, except that I do not find in myself any disloyalty to any of the Muslims, and neither do I find any jealousy for the wealth that Allah has bestowed upon them.' Abdullah said, 'This is that which has. reached you and is something that we cannot endure.'
So in the saying of Abdullah bin Amr to him, 'This is something that has reached you and something that we cannot endure' lies an indication of his lack of jealousy and his being secure from all types of jealousy. This is why Allah praised the Ansar with His saying,
And have no jealousy in their breasts for that which they have been given (the muhajirin), and give them preference over themselves even though they were in need of that. [Surah al-Hashr (59):91]
Meaning that which has been given to their brothers from the Muhajirin. The scholars of tafsir have stated:
'They do not find in their breasts jealousy and hatred for what has been given to the Muhajirin.'
Then some of them said,
'What has been given to them from the war booty.'
And others said:
What has been given to them of precedence and blessings'
So they find no need of that which has been given the Muhajirin of wealth and rank even though jealousy arises over these sorts of things.
Between the Aws and the Khazraj there existed competition in matters of religion, such that if one tribe were to do some thing for which they were regarded favourably by Allah and His Messenger then the other tribe would desire to do the same. So this is competition in that which would bring them closer to Allah.
...Then for this let those who compete, compete! [Surah al-Mutaffifin (83):26]
Concerning the Ailments of the Hearts and their Cures
Between Sickness And Death
The Quran Is A Cure For The Hearts
Righteous Actions Are A Cure For The Heart
Leaving Indecent Actions Are A Cure For The Heart
The Effect Of Sins Upon The Purity Of The Heart
Types Of Zulm
The Life Of The Heart
The State Of The Dead Heart
The Need For Beneficial Knowledge
The Reality Of The Life Of The Heart
Envy Is A Sickness Of The Heart
The Types Of Envy (hasad)
Between Hasad And Ghubta
The Competition Between Abu Bakr And Umar
Moses Displays Ghubta
Whoevers Ranking Becomes Lofty, He Is Secured From Ghubta
The Cure For Jealousy
The Causes For Jealousy
Between Jealousy And Miserliness
The Disease Of Desires And Passionate Love
Between Jealousy And Desires
The Reality Of Passionate Love (ishk)
The Natural Inclination Of The Heart Is To Love Of Allah
Preventative Measures From Passionate Love
Some Cures For The Heart
Appendix One The Types Of Hearts
Glossary Of Arabic Terms