Al-Ṭabarānī also narrated the report in al-Kabīr, but there he states:
“When he said, ‘Prayer is better than sleep,’ he added, ‘Whoever remains seated incurs no sin.’”
Ismāʿīl ibn ʿAyyāsh, however, is weak in what he transmits from the Ḥijāzī narrators, and this chain of his goes through them.
Nevertheless, al-Ṭabarānī related it through another route whose transmitters are the same men found in al-Ṣaḥīḥ, as noted in al-Majmaʿ ⦗2/47⦘.
Al-Ḥāfiẓ (Ibn Ḥajar) likewise cited it in Fatḥ ⦗2/78⦘ with wording close to that of al-Kabīr, commenting, “ʿAbd al-Razzāq and others have transmitted it with a sound chain.”
After penning the above I consulted al-Mustadrak and found that al-Ḥākim had brought out the ḥadīth ⦗3/259⦘ through ʿAbd al-Razzāq: “Ibn Jurayj related to us, from Nāfiʿ, from ʿAbd Allāh ibn ʿUmar, from Nuʿaym al-Nahhām,” with similar wording. He graded it “sound,” and al-Dhahabī concurred.
I say: their judgement is correct, save that the isnād contains the ʿanʿanah of Ibn Jurayj, and he was a known mudallis.

Note: The second wording of the first ḥadīth indicates that the muʾadhdhin omits the two ḥayʿalāt (the cries “Come to prayer” and “Come to success”), substituting instead, “Pray in your dwellings.” Some ḥadīth critics have adopted this position. Thus Ibn Khuzaymah gave it a chapter heading, followed by Ibn Ḥibbān and then al-Muḥibb al-Ṭabarī, under the title “Omitting Ḥayya ʿala ṣ-Ṣalāh on a rainy day.” This is what the report itself suggests, were it not for its lack of explicit wording, so the matter has been transmitted as marfūʿ (attributed) to the Prophet ﷺ. Once that attribution is established, the muʾadhdhin is free either to omit the phrases on the strength of this ḥadīth or to retain them in deference to the other narrations. Allah knows best.