"And He (Allah) it is who hath produced you from a single being (Al-Qur'an-Al-Anaam-99).

As it is said in the holy Qur'an that all human beings are off spring of the first man (I,e. Adam Alaih Assalam), there should not be any discrimination among the people as all are equal. The sufi-saint Hazrath Afzal Biabani (R.A.) attempted to remove the barriers of caste, creed, language, religion and region and provided a broad opportunity to make available to the local milieu a get-together. He was Qazi of Warangal district and Jagirdar (Land- Lord of Kazipet village). But he was averse to the life of a feudal Lord and never wanted to live in the Haveli (a village oalace). He preferred to live in a hut like any other poor man. His mother objected to it she was of the opinion that he had to maintain the dignity of his social position as a Qazi and Jagirdar. He politely convinced her and made the way clear to reside in a hut, this change delineated other changes in various aspects of his life apparently breaking the barriers between the life of the master and a servant. He willingly opted for the dress, the food and life style of a poor man.

Haji Mohibullah Khan Saheb from delhi and Namdar Khan Saheb, a servant in the army at Bolaram in Secunderabad, wished to join the circle of Hazrath Afzal Biabani (R.A.) as a disciples. When they went to his hut at Kazipet, they were informed that he was in the hut of a Hindu weaver (Padmashali) who was his immediate neighbour and friend, when they found the great sufi resting his head on a stone and sleeping on ground. The eagerness of the sufi-saint to live closer to the hearts of the people shows nothing except his willingness to share their joys and sorrows as members of one family and thus strengthen the integrated setting of the society.

Some members of the army contingent stationed at Hanamkonda waited upon the Qazi Saheb Hazrath Afzal Biabani (R.A.) and requested him to lead them in Eid prayer at Hanamkonda. They brought a horse for his ride. He asked for two more horses for his friends. People were taken aback to see that those friends were the Hindu weavers riding along with Hazrath. He wanted to share the joys of Eid with his Hindu neighbours.

At Papannapet in Medak there was a Hindu dyer (Rang Raze), who used to offer Hazrath Cigar.

To enjoy his company Hazrath developed the habit of smoking cigar. When the wife of the dyer Rukna Bai, died, Hazrath followed the lady funeral and attended the cremation of the Hindu lady and expressed his sympathy for the bereaved family.

The Historian like Henry George Briggs, Azam Jung, Chirag Ali and Syed Hussaini Bilgrami, all agreed that the 18th and 19th centuries witnessed the administration of the state of Hyderabad at its descent watershed , for the purpose of collection of land revenue territories were framed out and assigned to contracts called sahukars. They exercised all manners of coercion to collect the revenue from cultivators. The member of the collection staff had to be fed by the villagers and forced-labourer were engaged to help the tax collectors. Obviously enough the worst hit in this gruelling situation were the members of the scheduled caste, scheduled tribe and backward class of the village community. Practically there was no relief available to them through administrative channel. Happily, indeed, Hazrath Afzal Biabani (R.A.) appeared oh the scene. He had his style of experimenting his own way of life which enabled him to attempt to ward off the human malady, facing the community at his grass roots and his stake was no doubt a great success.

Some Arabs who belonged to the collection staff of a revenue contractor went to the wada of the Kazipet village to catch hold of a forced labourer (begar) to carry some luggage to Madikonda, about four kilometers from Kazipet village. The scheduled caste people were well aware of the cruel behaviour of the collection staff, they disappeared from the scene. Only Hazrath Afzal Biabani (R.A.) remained squatting there in identical costumes, capcha, lungi, a blanket on the body and a stick in hand. The Arab had no hesitation to ask him to carry the head load to Madikonda. He unhesitatingly compiled with. The person walking behind him observed that the lugguage was floating in air about a foot above his head. They astonished at this miracle and fell on his feet, and begged for his mercy. They also promised that they would not engage any scheduled caste brother as forced labour in future. They became his disciples.

Thus Hazrath Afzal Biabani (R.A.) saved the scheduled caste people of Kazipet and near-by villages from forced labour. It shows his act of social justice against oppression, protection of human rights and uplifting of down trodden. Hazrath Afzal Biabani (R.A.) used to teach his disciples high morals like simplicity, social equality and to serve people irrespective of their caste, creed, language, religion and region.

For this reason lacs of people belonging to different religions are devotees and followers.

Thus he proved himself to be a symbol of national integration, communal harmony, social justice and protector of human rights.

Even today, Hazrath's Shrine (Dargah) at Kazipet is much thronged and revered by Muslims, Hindus, Christians and Sikhs alike.

It is observed that most of the Hindu families of Kazipet and neighbouring villages bring the bride and bride-groom to this holy shrine (Dargah) immediately after the marriage to get the blessings for the newly married couple before they get to their homes.