Abū ʿAbd al-Malik clarifies in the introduction to his rejoinder (pp. 9–10) that his response is confined to “methodological issues” and “general observations.” He expressly avoids discussing the core question—the number of rakʿahs in the Tarāwīḥ Prayer—from a scholarly, evidentiary angle.

(44) Qāmūs Shatāʾim al-Albānī wa-Alfāẓihi al-Munkara fī Ḥaqq ʿUlamāʾ al-Umma wa-Fuḍalāʾihā wa-Ghayrihim (A Dictionary of al-Albani’s Insults and His Offensive Expressions against the Scholars and Notables of the Umma and Others), by al-Ḥasan b. ʿAlī al-Saqqāf.
If only he had never compiled it, for the saying goes: “Whoever lives in a glass house should not throw stones.”
ʿAlī b. Ḥasan answered him with a book entitled Al-Īqāf ʿalā Abāṭīl Qāmūs Shatāʾim al-Saqqāf (Exposing the Falsehoods in al-Saqqāf’s Dictionary of Insults). As the proverb has it: “Barāqish brought ruin upon herself.”⦗1⦘

(45) Al-Qawl al-Mabtūt fī Ṣiḥḥat Ṣalāt al-Ṣubḥ bi-l-Qunūt (The Conclusive Statement on the Validity of Performing Qunūt in the Dawn Prayer), by al-Ḥasan b. ʿAlī al-Saqqāf.

(46) Al-Qawl al-Muqniʿ fī l-Radd ʿalā al-Albānī al-Mubtadiʿ (The Convincing Word in Refuting al-Albani the Innovator), by ʿAbd Allāh b. al-Ṣiddīq al-Ghumārī.
This is a hadith-and-fiqh rebuttal to some of the marginal notes al-Albani appended to his critical edition of Bidāyat al-Sūl fī Tafḍīl al-Rasūl ﷺ by al-ʿIzz b. ʿAbd al-Salām (d. 660 AH). Al-Albani replied to him in the introduction to volume 3 of Silsilat al-Aḥādīth al-Ḍaʿīfa (pp. 8–43).

(47) Kalimāt fī Kashf Abāṭīl wa-Iftirāʾāt (Words Unveiling Falsehoods and Fabrications), by Shaykh ʿAbd al-Fattāḥ Abū Ghudda (d. 1417 AH).
Shaykh al-Albani responded with Kashf al-Niqāb ʿammā fī “Kalimāt” Abī Ghudda min al-Abāṭīl wa-l-Iftirāʾāt (Removing the Veil from the “Words” of Abū Ghudda and the Falsehoods and Fabrications They Contain).

(48) Al-Lajīf al-Dhiʿāf li-l-Mutalāʿib bi-Aḥkām al-Iʿtikāf (The Deadly Carrion for the One Who Tampered with the Rulings of Iʿtikāf), by al-Ḥasan b. ʿAlī al-Saqqāf—an epistle refuting al-Albani for his view that iʿtikāf is permissible only in the three sacred mosques.

(49) Al-Muʾniq fī Ibāḥat Taḥallī al-Nisāʾ bi-l-Dhahab al-Muḥallaq wa-Ghayri al-Muḥallaq (The Delightful Treatise on the Permissibility for Women to Adorn Themselves with Hooped and Non-Hooped Gold), by Shaykh Abū ʿAbd Allāh Muṣṭafā al-ʿAdawī.

(50) Milāḥẓāt ʿalā Kitāb “al-Ṣalāh” lil-ʿAllāma Muḥammad Nāṣir al-Dīn al-Albānī (Notes on the Book “The Prayer” by the eminent Muḥammad Nāṣir al-Dīn al-Albānī), by the esteemed Shaykh ʿAbd Allāh b. Māniʿ al-ʿUtaybī—may Allah preserve him.
These notes were printed at the end of his work Al-Inbāh ilā Ḥukm Tārik al-Ṣalāh (An Alert regarding the Ruling on One Who Abandons the Prayer). Both Al-Inbāh and the “Notes” are valuable studies.