Qays reported,
Qays said, Abu Hurairah stayed with us in Kufa. There was kinship between him and our patron. Sufyan explained that Abu Hurairah was a client of Ahmas, so the Ahmas gathered around him.Qays continued, We went to greet him. In another telling Sufyan said, The clan came to him.My father said to him, "Abu Hurairah, these are your relatives. They have come to greet you and to hear you relate something from the Messenger of Allah ﷺ."Abu Hurairah said, "They are welcome indeed. I kept the company of the Messenger of Allah ﷺ for three years, and I was never more eager to grasp and retain hadith than I was during those years. I heard him say, 'By Allah, it is better for one of you to take a rope, gather firewood and carry it on his back, then eat from it and give some in charity, than to go to a man whom Allah 
has enriched from His bounty and beg from him, whether he gives him something or refuses him.'"Then he gestured with his hand like this and said, "Shortly before the Hour you will go out to fight a people whose sandals are made of hair, their faces like hammered shields."
Ahmad 7987
Sahihثم قال هكذا بيده قريب من بين يدي الساعة ستأتون تقاتلون قوما نعالهم الشعر كأن وجوههم المجان المطرقة
Its chain of transmission is sahih. Qays is Ibn Abu Hazim, the well-known senior follower, and two hadiths are given here with this chain. It is found in Jami al-Masanid wal-Sunan 7:322, taken from this passage. It will come again at 10155, from Yahya Qattan, from Ismail bin Abu Khalid, with three hadiths, adding the hadith about the odor of the fasting person's mouth, and all of these are well-established, well-known hadiths.This first hadith, concerning the prohibition of begging, was narrated by Muslim, 1:284, through Yahya Qattan, from Ibn Abu Khalid. Tirmidhi narrated it, 2:30, through the narration of Bayan bin Bishr, Abu Bishr, from Qays. Muslim likewise narrated it, 1:284, through him. Its meaning has already appeared through two other routes, 7315 and 7482, and it will come again through many routes, including 9123, 9411, and 10441.The addition of the word "said" is from S, K, M, and Jami al-Masanid. As for his saying, "so it was between him...", in S and Jami al-Masanid it reads, "and it was". As for his saying, "and he is a client of Ahmas", in S it reads, "and he is a client belonging to Ahmas". And in Jami al-Masanid it reads, "and they are clients of Ahmas". As for his saying, "so we came to him", this is what is established in S, K, and Jami al-Masanid, "that they might greet you with peace". As for his saying, "so he asked him", in S alone it reads, "asking him".7974m, Then he gestured like this with his hand, saying, "Close to the coming of the Hour, you will fight a people whose sandals are made of hair, as if their faces were hammered shields." Sahih(7974m) Its chain of transmission is sahih, being the same chain as before. Muslim narrated it, 2:369, through the route of Ismail bin Abu Khalid, with similar wording. A printing error occurred in Sahih Muslim [Bulaq edition] that must be pointed out, for it reads, "from Qays bin Abu Hazim, from Abu Hazim, from Abu Hurairah." The addition of "from Abu Hazim" in the chain is certainly a printing error, it has no meaning, rather it is a confusion. Its meaning is established through many routes from Abu Hurairah, so see what has already appeared at 7262 and 7662, and what will come at 8223, 8434, 10401, 10402, and 10872.As for his saying, "you will come", this is what is established in S, K, and Jami al-Masanid. In H, in its place, a meaningless word is established, "tusamun"!! And in M it appears with this same spelling but without diacritical dots. It appears that the corrector of the H edition saw it written in this illegible, undotted form, so he added these dots to clarify it, but this only made it more obscure, indeed it made it more corrupt!!