Abdul-Rahman bin Abd Rabb Kaaba reported,
I came to Abdullah bin Amr bin As while he was sitting in the shade of the Kaabah, and I heard him say:While we were with the Messenger of Allah ﷺ on a journey, he stopped at a place to rest. Some of us were pitching tents, some were tending to their livestock, and some were competing in archery, when his caller announced, "The prayer is gathering."So we gathered, and the Messenger of Allah ﷺ stood and addressed us, saying, "There has never been a prophet before me except that it was his duty to guide his nation to what he knew was good for them and to warn them against what he knew was evil for them. As for this nation of yours, its well-being has been placed in its earliest part, while its later part will be afflicted with severe trials and matters you will find detestable. Trials will come, each one making the next seem lighter by comparison. A trial will come and the believer will say, 'This will be my destruction,' then it will pass. Then another trial will come and the believer will say, 'This one,' then it will pass. So whoever among you wishes to be removed far from the Fire and admitted into Paradise, let his death come upon him while he believes in Allah and the Last Day, and let him treat people the way he loves to be treated. Whoever pledges allegiance to a leader, giving him the clasp of his hand and the sincerity of his heart, let him obey him as best he can. If another comes contesting his authority, then strike the neck of that other one."So I pushed my head through the people and said, "I implore you by Allah, did you yourself hear this from the Messenger of Allah ﷺ?"He pointed with his hand to his ears and said, "My two ears heard it and my heart retained it."I said, "But this cousin of yours, Muawiya, commands us to consume our wealth among ourselves wrongfully and to kill one another, while Allah Most High has said, 'O you who believe, do not consume your wealth among yourselves wrongfully' [Nisa 4:29]."He brought his hands together and placed them on his forehead, then lowered his head for a moment. Then he raised his head and said, "Obey him in obedience to Allah, and disobey him in disobedience to Allah." 
Ahmad 6503
Sahihحدثنا أبو معاوية عن الأعمش عن زيد بن وهب
عن عبد الرحمن بن عبد رب الكعبة قال
انتهيت إلى عبد الله بن عمرو بن العاص وهو جالس في ظل الكعبة فسمعته يقول بينا نحن مع رسول الله ﷺ في سفر إذ نزل منزلا فمنا من يضرب خباءه ومنا من هو في جشره ومنا من ينتضل إذ نادى مناديه الصلاة جامعة قال فاجتمعنا قال فقام رسول الله ﷺ فخطبنا فقال إنه لم يكن نبي قبلي إلا دل أمته على ما يعلمه خيرا لهم ويحذرهم ما يعلمه شرا لهم وإن أمتكم هذه جعلت عافيتها في أولها وإن آخرها سيصيبهم بلاء شديد وأمور تنكرونها تجيء فتن يرقق بعضها لبعض تجيء الفتنة فيقول المؤمن هذه مهلكتي ثم تنكشف ثم تجيء الفتنة فيقول المؤمن هذه ثم تنكشف فمن سره منكم أن يزحزح عن النار وأن يدخل الجنة فلتدركه موتته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه ومن بايع إماما فأعطاه صفقة يده وثمرة قلبه فليطعه ما استطاع فإن جاء آخر ينازعه فاضربوا عنق الآخر قال فأدخلت رأسي من بين الناس فقلت أنشدك بالله آنت سمعت هذا من رسول الله ﷺ قال فأشار بيده إلى أذنيه فقال سمعته أذناي ووعاه قلبي قال فقلت هذا ابن عمك معاوية يعني يأمرنا بأكل أموالنا بيننا بالباطل وأن نقتل أنفسنا وقد قال الله تعالى {يا أيها الذين آمنوا لا تأكلوا أموالكم بينكم بالباطل} قال فجمع يديه فوضعهما على جبهته ثم نكس هنية ثم رفع رأسه فقال أطعه في طاعة الله واعصه في معصية الله عز وجل
Its isnad is sahih. It is a longer version of 6501 with this same isnad, that one being an excerpt from this one. Muslim narrated it at length (2:87-88) through Jareer from Amash, with this isnad, similarly. Then he narrated it through Waki, and through Abu Muawiya, both of them from Amash, but he did not give the wording of their two narrations, saying instead, "With this isnad, similarly." Nasai narrated it (2:185, 645-646 in the Hind edition) through Abu Muawiya from Amash, except that he abridged it from its end, saying, "And he mentioned the hadith," connected. Part of it was narrated by Abu Dawud, 4248 (4:156 of Awn al-Mabud), through Isa bin Yunus from Amash. Ibn Majah narrated it (2:243) through Abu Muawiya from Amash at length, but he omitted part of it from its end.His saying, "And among us is he who is with his grazing livestock," Nawawi said in his commentary on Muslim (12:233), it is with fatha on the jim and shin, referring to livestock that graze and spend the night in their place. In Lisan al-Arab it says, Abu Ubayd said, jashr refers to people who go out with their livestock to pasture and spend the night in their place, not returning to their houses.His saying, "And among us is he who competes in archery," meaning they shoot arrows. One says, "the people competed in archery" (intadala) and "contended in archery" (tanadalu), meaning they shot to determine who would win, and "he competed against him" (naadalahu) when he shot against him.His saying, "The prayer, gathering," we have recorded it with both the accusative and nominative case, whereas what appears in Sahih Muslim has both words in the accusative only. Nawawi said, it is with al-salah in the accusative as a form of exhortation, and jamiah in the accusative as a circumstantial qualifier. But the Hafiz [Ibn Hajar] said in Fath al-Bari (2:442), commenting on Bukhari's chapter heading "The call to prayer with the phrase 'the prayer, gathering'," he said, it is in the accusative in both words as direct quotation, with al-salah originally in the accusative as a form of exhortation, and jamiah in the accusative as a circumstantial qualifier, meaning "attend the prayer while it is a gathering." It has also been said with the nominative, on the basis that al-salah is the subject and jamiah is its predicate, meaning "possessing a congregation." It has also been said that jamiah is a descriptive qualifier and the predicate is omitted, its implied sense being "so attend it." He also said afterward, "And from some of the scholars, both the accusative and the nominative are permissible in 'the prayer, gathering,' and it is permissible for the first to be nominative and the second accusative, or the reverse."His saying, "Part of it makes light of the rest" (yurfiqu), Ibn Athir said, meaning it makes it appealing by beautifying it and making it seem desirable. Nawawi said in his commentary on Muslim, this word has been transmitted in several forms. The first, which is what the judge [meaning Iyad] related from the majority of transmitters, is yurfiqu, with damma on the ya, fatha on the ra, and two qafs, meaning that part of it makes the rest of it thin, that is, light, because of the magnitude of what comes after it, so the second part makes the first part seem light by comparison. It has also been said that its meaning is that part of it resembles the rest, and it has been said that its meaning is that part of it revolves within the rest, coming and going, and it has been said that its meaning is that part of it makes the rest appealing by beautifying it and making it seem desirable. The second form is yarfiqu, with fatha on the ya, sukun on the ra, followed by a damma-marked fa. The third is yadfiqu, with a plain sakin dal and a kasra-marked fa, meaning it pushes and pours out, dafq being the pouring.His saying, "Let him bring to people what he would love to be brought to him," Nawawi said, this is among his all-encompassing statements ﷺ and marvelous wisdom sayings. This is an important principle deserving careful attention, that a person must not do to people except what he would love for them to do to him.His saying, "the clasping of his hand," this refers to a man giving another man his pledge and covenant, because the two who make a pact place one's hand in the other's hand, as is done by the two parties to a sale. It is derived from the single act of clapping with the two hands, as Ibn Athir said.His saying, "then strike the neck of the other one," Nawawi said, meaning, repel the second one, for he has rebelled against the leader. If he cannot be repelled except by fighting and combat, then fight him, and if the fighting leads to killing him, killing him is permissible, and there is no liability for it, because he is a wrongdoer who has transgressed in his fighting.