(b) al-Rawḍah al-Nadiyyah, upon which he wrote The Gratifying Annotations on al-Rawḍah al-Nadiyyah.
(c) Fiqh al-Sunnah, upon which he wrote The Perfect Bounty: Annotations on Fiqh al-Sunnah.

True, the Shaykh did not immerse himself in jurisprudence to the same depth as he did in hadith—no one contests this—for every person is facilitated for that for which he was created.

I wish that someone concerned with the Shaykh’s legacy would compile a separate book entitled “Al-Albani’s Juristic Selections,” for he would find an abundance of material.

The eminent scholar Bakr b. ʿAbd Allah Abu Zayd—may Allah preserve him—has already produced a work called “The Juristic Selections and Verifications of Shaykh al-Albani,” which will be discussed in its proper place, Chapter Four, page 152.

(5) The strength of his scholarly personality, his boldness in stating his opinion, and his readiness to refute any opponent, whoever he might be. This trait is obvious in the Shaykh’s writings. Because of it he was harmed and fought against, and the criticism leveled at him on this point is abundant.

Yet when the Shaykh—may Allah have mercy on him—put pen to paper, he did not do so haphazardly or trespass upon a field he did not master; he wrote from knowledge and sure understanding.

For all the vehemence with which the enemies of the Sunnah attacked him, we never saw them direct a single word against al-Kawthari or the Ghumari brothers (1), who dared to reject reports contained in the two Ṣaḥīḥs and elsewhere—not out of any learning on their part, but because those reports demolish “the foundations of innovation.” Among them is the “hadith of the slave-girl” in Muslim: “Where is Allah?” … To Allah we turn with our complaint.

(7) His fairness—may Allah have mercy on him—and his readiness to retract whatever he came to recognize as a mistake. “If the hadith is authentic, that is my position”: this was the practice of the early imams, as the Shaykh demonstrated in the introduction to The Prophet’s Prayer Described.

The Shaykh—may Allah have mercy on him—was always researching and reading; whenever an error became clear to him he would retract it, and if someone pointed it out to him he would acknowledge the correction.

He said—may Allah have mercy on him—in the introduction to Silsilat al-Aḥādīth al-Ḍaʿīfah (1/3–4, new edition):