Umad kasta oo aduunka ku nool, waxay leedahay tariikh iyo halyeeyo ay si gaar ah u xusto kuna dheehan jiritaankooda iyo misirkooda umadeed. sidaas awgeed  Somaliland Aduunka iskamay iman  waxaa u soo halgamay libaaxyo u huray naftoodii iyo maal koodii uma baahan in aynu markasta xasuusino si ayna u halaabin taariikhda ma guuraanka ah  umadeenu leedahay, jiilka cusubna ugu baraarujino barashada halyayada somaliland,hadaba faarax omaar wuxuu ka mid yahay libaaxyada Somaliland ku faanto.Wuxuu yidhi gabyaagii waynaa Salaan Carabay:abaal ma gude gebey baa ka roon kuu gabrarataga, waxaana inoo socota tariikhdii Faarax Omar.
 
Faarax Oomar ileeye.
 
Maadaama Xaaji Faarax Oomaar ahaa haylay firfircoon, xornimo u dirir sidoo kale  markii hore kali ku ahaa halgankiisa kuna dagaalamayay xirfad siyaasi ah islamarkaasna casri ah oo xeel dheer ayaa sanadaadkii 1930s ay sii kordhaysay taageerada loo hayo kacdoonkii xaq u dirirka iyo xornimo dooonka ahaa  ee isla-markaana  Xaaji Faarax Oomar loo doortay afhayeenka bulsha a somaliyeed oo ku fidayay dhamaan gobalada Somaliland iyo somalia kana bilaamay bilawgii bishi aught 1938 Burco ,sidoo kale dhamaadkii(end of aught) Hargaysa laga taageeray,Gobinimo u dirirkii Xaaji Faarax  Oomaar iyo  Abdillahi Warsama. Turjimaanada dawlada isticmaarka gumaysiga iyo dadka kale   cadawga ku ah gobanimo udirirka waxaana la odhan-jiray kaafirs(infidel) iyadoo street yada  lagaga foodhyi jiray,(The few government interpreters who spoke against Haji Farah Omar and  Warsama were openly called infidel”kafirs “in the streets and threatened. When, therefore, Haji Farah was elected spokesman in Hargeisa, the administration began to look on his movement in a rather different light.

Previously, it had been assumed that he was simply trying to unite the Somali in their grievances. It was now felt that his aims were ‘purely anti- Government and that he definitely wants to cripple the whole administration.).waxaa sii xoogaystay marba marka ka danbaysa kacdoonkii iyo gobanimo u dirirkii Xaaji Faarax waxaana isla markiiba doortay reer Barbara iyo waliba in ay saxeexaan kuna tageeraan east Africa isaaq community oo mudaharado colculus oo dhoola tus ah sameeyey ,(’ Meanwhile, Haji Farah got himself elected ‘spokesman’ in Berbera and persuaded the local  chiefs(akils) to sign an respectfully worded petition supporting Isaq agitation in East Africa which was sent to the Colonial Office).Sidoo kale taas waxaa barbar socotay maadaama dadka Somaliland ay ku hadli jireen luuqada Somaliga balse wax ku qori jireen luuuqada Carabiga ,dhaqan ahaana ay la mid ahaayeen Isirkooda Carbeed ,dadkuna u badnaa ehel diin .Waxaa u suurtoobi wayday Boqortooyadii reer Yurub in ay dadka ka dhaadhiciyaan afkaartooda Guumaysiga ku dhisan iyo Diintooda Masiixiga ah

sidaas awgeed wuxuu isticmarkii Ingilishku ka baxay hishiisyadii ay la galeen bulshada reer Somaliland taas waxaa ku lamanaa”wehelisay” in gumaysiga isticmaarka reer yurub doonayay in uu ka hirgaliyo qoritaanka luuqada somaliga oo ku qoran farta latin ama Romanic script  sidaas awgeed wuxuu bilaabay fakar siyaasi ah ,isla markiiba wuxuu damcay in uu furo schools si u ugu guulaysto fakarkiisa diiniga ah iyo tiisa siyaasiga ah isla markaasna abuuro(sameeyo)  bulsho somaliyeed oo aan aqoon u lahayn  luuqadii carabiga iyo diinta islaamka sidii ka dhacday Gasiirada Madagaster oo kale. waxayna soo magacaabeen horjoogihii ugu horeyey waxbarashada British Somaliland oo la odhan jirtay

 Mr. Ellison  1938 .(At this time, the administration in British Somaliland was preparing to implement a programme of educational expansion that was long overdue. A Director of Education was appointed for the first time in 1938 and it was hoped to open a number of new schools, starting with one at Berbera. It was also planned to introduce written Somali into the curriculum. Mr. Ellison, the new Director, arrived in the Protectorate in April 1938). Faarax Oomaar wuxuuna la lahaa xidhiidh joogto dhamaan gobalada Somaliland iyo jaaliyadii reer Somaliland ee East Africa(kenya) warqad ay si sir ah u soo qoreen kuna socotay Faarax Oomaar ayaa sedan ahayd” We are in a very bad condition and treated very severely in respect of the tax as some new regulations have been issued against us. Because we agreed to pay yearly the same taxes as the Indians and Asiatics and now we are ordered to pay the same taxes as slaves as if we are the natives of this Africa . . . . You must not think that he (the new Governor Sir Vincent Glenday) came to Somaliland to administer justice —No! No! No!—but he came to make you slaves as those in this Africa . . . This information must be kept secret.”.

Taas oo macnaheedu tahay waxanu ku jirnaa xaalad xun  sharciga cusub ee cashuurta isticmaariyadu wadataana waa mid dajarada iyo isirka dadkeena ka hor imanaya sababtoo ah waxaanu kula hishiinay in aanu sanadkii mar bixino cashuurta  sida India iyo asia balse kani waa mid ka duwan oo la mid ah kuwa ay bixiyaan dadka la adoonsaday Afrikan ka ah oo ah cashuur farabadan oo si dulinimo ah looqa qaado,hana ka filanina Badhasaab Vincent glenday in uu Somaliland u yimi in uu cadaalad ku xukumo balse wuxuu u yimi in uu idinka dhigo Afrikan la Adoonsado.
 
Sidoo kale faraax omar wuxuu  ahaa halyay ma gabade ah.hal adeeg leh,hawlker ah,hibana ilaahay u siiyay hadalkar iyo aragti dheer, ahaana siyaasi leh aqoon heer sare ah oo u dhiganta ta wadamada reer galbeedka ayaa si aan gabasho lahayn is hortaagay isticmaariyadii gumaaysiga kana  dhaadhicyay dadkii reer Somaliland in waxa duulimaad lagu yahay tahay diintooda Islaamka iyo isirkooda Carbeed lana doonayo in la Rarto sidii dadka Bantuuga ahaa ee Africada kale,.sidoo kale waxaa taageero iyo dhaqaale aan xadlayahn xaaji Faarax Oomaar ku taageeray jaaliyada reer Somaliland ee East Africa oo ka cabsi qabay in Isirkooda Carbeed la tirtiro taaas oo keeni karta in ay qaataan darajada dadka africanka ah oo ahayd ta ugu hooseesay(Kenya Isaaq community),oo ahaa dad inta badan la socday siyaasada isticmaarka reer yurub iyo culumadii reer Somaliland gaar ahaan Beesha shiish isixaaq Bun Axmed(Isaaq). These reservations, which were initially religious, quickly acquired a political significance when they were supported by appeals from Isaq Somali in East Africa for full scale opposition to the introduction of written Somali. The Isaq in Kenya claimed Asiatic status partly on the basis that Arabic was their written language and they feared that this claim would be undermined if an alphabet were invented for the Somali language which was at that time only spoken.

They therefore wrote to British Somaliland expressing their keen apprehension that if Somali were to be written in Roman script, as were many Bantu languages, Somalis everywhere would be reduced to the same status of the Bantu they despised.

halgankii xornima doonku wuxuu noqday mid sal baladhan kana kooban afkaar siyaasad,wadaninimo iyo Diin, sidoo kale waxaa dareen kulul oo taageero ah muujiyay culumadii fariiqada Qadiriyya tariqa (brotherhood ) iyo Salihiyya tariqa ee reer somaliland oo is barbar taagay Halgankii Xaaji Faarax Oomaar,si  cadho iyo xamaasad sare  leh u diiday qorista luuqada somaliga iyagoo u arkayay in ay tahay sida qudha ee isticmarka gumaysigu dadkooda diinta uga fogayn karo,isticmarkuna siyaasadiika ku fushan karo(This combination of religious and political opposition proved to be extremely potent, and resistance to the introduction of written Somali spread remarkably quickly. From the start, the leaders of the Qadiriyya tariqa (brotherhood) and salihiyya tariqa played a prominent part in securing widespread opposition to the idea of written Somali. In June 1938, Sheikh Ibrahim Egal, a the father of second president of somaliland(Mahamed Ibrahim Egal), brought a letter from the leaders of the Qadiriyya tariqa at Berbera to the elders of the Salihiyya tariqa at Burao, appealing against Somali being taught in the schools; this letter was read out in the mosque at Burao)

La soco qaybihii tariikhda xaaji faarax omar .

Waa qalinki:-
i A.Maliki Abdi Hassan(Indho-cade)
maliki331@hotmail.com
Pakistan,Islamabad