“Musnad al-Bazzar” – he simply notes it as (Bazzar).
And so on…
At other times he gives the full title together with the author’s name, such as:
“I‘tilal al-Qulub,” which he writes as (al-Khara’iti in: “I‘tilal al-Qulub”);
“Al-Khumasiyyat,” which he writes as (Zahir ibn Tahir in: “his Khumasiyyat”);
“Fadl Ramadan,” which he writes as (Ibn Abi al-Dunya in: “Fadl Ramadan”).
And so forth…
It is therefore unlikely that the Shaykh’s own work – may Allah have mercy on him – is nothing more than a bare list of these books, for the sources denoted by symbols are already cited at the beginning of al-Jami‘ al-Saghir, while those without symbols are scattered throughout the work and can be identified through careful tracking and induction (1).
Perhaps he also discussed them (or some of them), the methodologies of their authors, the criteria they adopted, and the like; Allah knows best.

(…) “Mawazin al-Qur’an wa-l-Sunnah li-l-Ahadith al-Sahihah wa-l-Da‘ifah wa-l-Mawdu‘ah,” by ‘Izz al-Din Biliq – a critique.
It had previously circulated under the title “Al-Radd ‘ala ‘Izz al-Din Biliq.”

(…) “Mawarid al-Dham’an” = “Sahih: (Mawarid al-Dham’an)” and “Da‘if: (Mawarid al-Dham’an).”

(…) “Mawsu‘at Ahadith al-Buyu‘” = “Takhrij Ahadith al-Buyu‘.”

(…) “Al-Mawsu‘ah al-Filastiniyyah” = “Commentary on: (Al-Mawsu‘ah al-Filastiniyyah).”

“Nuzhat al-Nazar fi Tawdih: (Nukhbat al-Fikr)” – both by the hafiz Ibn Hajar – [edited and annotated].
He composed marginal notes on it up to the definition of “hadith hasan,” but did not complete them.
‘Ali ibn Hasan later transcribed those notes in “Al-Nukat ‘ala: (Nuzhat al-Nazar)”; see p. 26 of “Al-Nukat.”
It would have been better had he indicated this on the book’s cover, by writing (for example):
[With marginalia by Shaykh al-Albani].

“Nasb al-Majaniq li-Nasf Qissat al-Gharaniq,” [authored] (printed).