This chain is weak. As for Sulaymān ibn Yūsuf, I do not presently know who he is, and his teacher is listed in the manuscript as ʿAbd Allah ibn Wāfid—with a fa—though it is most likely Wāqid with a qaf. Four transmitters are known by this name and attribution, and it would seem that the one intended here is al-Ḥarrānī, Abū Qatadah, who has been declared discarded, as noted in al-Taqrīb. I could find no trace of Nuṣayr ibn Ṭarīf. In al-Mīzān there appears a Nasr ibn Maṭraf, a Kufan, who is of unknown status; the author then says, “Rather he is al-Naḍr, with a dotted ḍād,” after which he lists him again under those named al-Naḍr and cites the judgement of weakness passed on him by a number of ḥuffāẓ.

The third ḥadīth is reported from Abū Rāfiʿ, who said:
“When the Prophet ﷺ heard the muʾadhdhin he would repeat what the caller said, and when the latter proclaimed, ‘ḥayya ʿala al-ṣalāh, ḥayya ʿala al-falāḥ,’ he would respond, ‘lā ḥawla wa lā quwwata illā billāh (there is no might nor power except with Allah).’”

Ibn al-Sunnī, al-Ṭaḥāwī, and Aḥmad transmitted it through the route of Shurayk, from ʿĀṣim ibn ʿUbayd, from ʿAlī ibn al-Ḥusayn, from Abū Rāfiʿ. This chain is weak.

Be aware that the scholars have differed on two points here.

First: the ruling on responding to the call to prayer. Some of the early generations and others held that doing so is obligatory for anyone who hears it, taking the command at its apparent sense that denotes obligation. This is the position of the Ḥanafīs, the literalists, and Ibn Rajab, as mentioned in al-Fatḥ. Others disagreed, saying that it is recommended rather than obligatory; all of this is reported by al-Ṭaḥāwī in Sharḥ al-Maʿānī. In Sharḥ Muslim it is stated: “The sound view adopted by the majority is that …”