A word on the hadith: "Beware of the minor sins."

The Shaykh : ... And for this reason, the Messenger (peace be upon him) forbade the Muslims from belittling or being negligent regarding some of the sins among the minor sins. He (peace be upon him) said: or as he (peace be upon him) said. The point is that, as the jurists say, minor sins are the heralds of major sins. So I say, quoting from the story of Ibn Mas'ud and what happened to those innovators, that a small innovation is the herald of a major innovation. These are the people of the circles, the dervishes. What do they do? We know their innovation. It is not a dhikr (remembrance) in the way we speak of the dhikr of the Messenger (peace be upon him). Where did this innovation lead them? To the major innovation, which is rebelling against the Rightly Guided Caliph 'Ali ibn Abi Talib. The narrator of the story said: "We saw those people fighting us on the Day of al-Nahrawan." The Day of al-Nahrawan is the battle that took place between 'Ali (may Allah be pleased with him), who was the fourth Rightly Guided Caliph, and the Khawarij who rebelled against the Commander of the Faithful. 'Ali (may Allah be pleased with him) fought them out of necessity because they were the ones who started the fighting. How did this happen? A small innovation leads to a major innovation. The matter is very easy. A small innovation leads to a major innovation by an easier path than a small sin leads to a major sin. That is because a small sin and a major sin are known by explicit text, whereas a small innovation and a major innovation are not known by explicit text but by the principle: and so on. So when one belittles a small innovation, he opens the way for himself to another innovation, and he has no means to distinguish between a small and a major innovation. For this reason, these dervishes who used to gather for what? For the remembrance of Allah. And in the end, at the final stage, they gathered to rebel against the Rightly Guided Caliph, namely 'Ali ibn Abi Talib. Here lies the greatest lesson from this incident. The lesson before that is that he refuted in them things that we see today existing without any refutation. In fact, if we, the followers of the actual Sunnah and the Turkish Sunnah, were to refute them, they would say: "What is wrong with it? There is nothing wrong with it?" Why? Because they judged by their minds, just as those dervishes did. They said: "We only intended good." He said: "How many are there who intend good but do not attain it." Muhammad (peace and blessings be upon him) told us: ... .