The Shaykh mentions a discussion that took place between him and 'Abd al-Halim Abu Shuqqa regarding the naming of the Salafis

The Shaykh : And I conclude my answer to this hadith with a discussion that took place here in this place between me and an Egyptian man... Naturally, this man is the author of a book called "The Liberation of Women"?
The student : Yes, 'Abd al-Halim Abu Shuqqa.

The Shaykh : Do you know 'Abd al-Halim or not? You don't know him. He is the brother of the wife of 'Abd al-Rahman al-Bani. Do you know 'Abd al-Rahman al-Bani in Riyadh?
The student : ... .

The Shaykh : How so?
The student : 'Abd al-Rahman al-Bani, yes.

The Shaykh : Ah, he is the brother of his wife. He was one of those who fled from the injustice of 'Abd al-Nasir, and Allah (Mighty and Majestic) cast him in Damascus. He contacted us and took the principles of the Salaf al-Salih, then days carried him away, as they say, and he opened a publishing office in Kuwait which he called Dar al-Qalam. It is a long story, and we have nothing to do with it afterwards. He closed it and returned to his homeland in Cairo. He sent me a part of this book by registered mail. I read it. I read the name but did not remember it, but in the introduction he says, "I studied under the Shaykh Muhammad Nasir al-Din al-Albani and took from him the principles of the da'wah, the Book and the Sunnah." I did not remember it. Then he called me from Egypt... He said to me, "Did the book reach you?" I said to him, "Yes." He said to me, "Do you know me?" I said, "No, I did not know you." He reminded me and I remembered. In any case, without a long story, he sent me the second and third volumes and said, "I want to meet you and take your opinion on the book." First, the introduction he wrote and the foundations he established are good in general, but inside there is deviation, a great deviation. That is, many of the matters that the callers to the liberation of women adopt, he adopts them. Due to my previous knowledge of him and this later introduction and his deviation from many of the rules, I saw it as my duty to receive him, contrary to my usual habit. How many and how many requests are presented to me and I refuse because I have no time. Without a long story, he came to me. How long did he stay with me? Ten days.
The student : Ten days.

The Shaykh : Hmm.
The student : Ten full days.

The Shaykh : Ten days, okay. By Allah, I was free, meaning all my time was for him, and praise be to Allah that he benefited greatly. The point is, at the end of the journey, after I understood his photographic [background], the following discussion took place between him and me, and in it is a lesson and there is knowledge. I said to him, "If a questioner asked you, 'What is your madhhab?' He said, 'I would say, Muslim.' I said, 'This is a wrong answer.' He said, 'Why?' I said: 'Do you believe that the Muslims today are as they were in the time of the first, or are they many sects?' He said, 'Many sects.' Okay, yes. So when you say you are Muslim, it is permissible for me to understand from you that you are a Muslim Druze, a Muslim Alawi, a Muslim Nusayri, a Muslim: Shi'i.

The Shaykh : So it is not sufficient. Therefore, the expression 'Muslim' today is not like the expression 'Muslim' in that day, as you heard the athar: "You are in a time when your jurists are few and your orators are many," and so on. The time has changed now. It is not sufficient, Professor, to say, 'I am Muslim.' He could not argue because this matter is as clear as the sun at noon. He said: 'Then I say, Muslim according to the Book and the Sunnah.' Okay, here you met with me, not I met with you, Muslim according to the Book and the Sunnah. I said to him, 'It is not sufficient.' He said to me, 'Why?' I said to him: 'How many sects have there been since the sects began, from the Jahmiyyah and so on to today? There are many sects, and their number cannot be counted.' He said, 'Yes.' I said to him, 'Are these Islamic sects?' He said, 'Yes.' I said to him, 'Is there a sect that disavows the Book and the Sunnah?' He said: 'No.' I said: 'Then it is not sufficient to say, 'I am Muslim according to the Book and the Sunnah.' The Jahmiyyah say they are on the Book and the Sunnah, and the Murji'ah, and I listed for him many of the known sects and gave him the example of the Qadiyyah, which he knows, of course, the Qadiyyah, because he knows that I argued with them in Damascus and there... His name was Munir al-Husni. So your saying, 'I am Muslim according to the Book and the Sunnah,' your saying 'according to the Book and the Sunnah' is nothing but a descriptive attribute, it is not sufficient.
The student : But these are the Jahmiyyah.

The Shaykh : Oh, oh, according to the Turk's saying, it is not sufficient. We want to reach the main point of this call. So I said: 'Do you want to say, according to the Book and the Sunnah and according to what the Salaf al-Salih were upon? What is your opinion? Do you agree that what the Salaf al-Salih were upon is the truth?' He said, 'Of course.' Okay, and do you agree that the Khalaf contradict the Salaf and that they are not on the truth? He said: 'Yes.' I said, 'Then what must be the correct answer after these preliminaries and these introductions? Is it sufficient to say, 'I am Muslim according to the Book and the Sunnah'? You have participated with all these sects in this word, even the misguided Qadiyyah, these people say, 'We are on the Book and the Sunnah.' He said, 'Then we say: according to the Book and the Sunnah and according to the methodology of the Salaf al-Salih.' I said, 'Well done. But is there not in these Arab lands a way to abbreviate this phrase? So a person might say, expressing the phrase, 'I am Muslim according to the Book and the Sunnah and according to the methodology of the Salaf al-Salih,' that I say, 'I am a Salafi?' So the man fell silent, baffled. He baffled the man, but the truths are as clear as the sun at noon, therefore this word is necessary.