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Intro
Ahmadiyya in Egypt started during the life of MGA, since Egypt was a British colony, MGA’s writings had reached there and were responded to by the famous Rashid Rida. Specifically, MGA’s book, I‘jāz al-masīḥ (Miracle of the Messiah) was reviewed in several Egyptian periodicals. One such review which was critical of the work was reproduced and amplified in an Indian magazine by his detractors in response to which Ghulam Ahmad wrote the book Al-hudā wa al-tabṣiratu limań yarā (Guidance for Perceiving Minds). When, in 1902, Ghulam Ahmad instructed his followers to abstain from inoculating themselves against the plague, the move was criticised by the Egyptian nationalist and journalist Mustafa Kamil Pasha, editor of the newspaper al-Liwā (The Standard), in response to which Ghulam Ahmad authored the book Mawāhib al-raḥmān (Gifts of the Gracious [God]).

Despite their adamant rejection of Ghulam Ahmad’s theology, Salafi writers associated with Rashid Rida and his journal al-Manār (The Lighthouse) wrote appreciatively of the role of the Ahmadiyya movement in Europe and the conversion of many Europeans to Islam.^[8] These writers were aware of the split within the movement and that most of the Ahmadi activity in Europe at this time aligned itself with the splinter group Lahore Ahmadiyya Movement. This group’s affirmation of Ghulam Ahmad merely as a reformer and its attempts to downplay sectarian differences made it less controversial among some Salafi groups than the main branch under the Caliph at Qadian.^[9] Khwaja Kamal-ud-Din, the leader of the Lahore group at the Woking mosque in England, was considered by Rida a “moderate” follower of the Ahmadiyya and he generally agreed with his supporters in Egypt.^[10]

In 1923, Kamal-ud-Din; Abdul Mohye, the Mufti of the Woking mosque; and Baron Lord Headley, a prominent British convert to Islam also associated with the Woking mosque, visited Egypt on their way to the Hajj pilgrimage and were welcomed with much fanfare. Reception committees were organised in Port Said, Cairo and Alexandria, large gatherings appeared at train stations to receive them and prayers and speeches were made after Friday prayer at the Al-Hussein Mosque in honour of the “British Muslims”.^[10] The visit was also favourably covered in the Islamic press in Egypt, including al-Manār, although Rida, its editor, was unable to meet the group himself.^[10] On the whole, Rida’s attitude towards the Ahmadiyya movement was inconsistent between its creed and its religious work in India and Europe. Although he concluded that Ahmadis of both branches were “followers of falsehood”, he eulogised Kamal-ud-Din upon his death and considered him “the greatest missionary to Islam” at that time.^[11]

The ROR of Jan-1947 reports that when Ahmadiyya spread to Egypt, the first convert was a man named Brother Abdul Hamid Khurshid, the second was Ahmad Hilmi, both had visited Qadian.

In 2025, an Egyptian man named Tariq Azab seems to be working as Middle East Affairs, he had some connection with Mohammed Muneer Idibly who seems to have written about Ahmadiyya.
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Intro
In the below we have posted a story from ex-ahmadi arab friends on facebook which explains the failure of the Ahmadiyya movement in Egypt.
_____________________________________________________________________________________________QADIANISM ON DECLINE IN EGYPT. Written by Hassan Al-hamdan.
Translated from Arabic to Urdu : Brother AR. Khan. Read the full history of Ahmadiyya in Egypt here.

In the western part of Egypt, only 24 persons took Baiyat since after Hani Taher left Ahmadiyyat. One of them was a graduate of Jamia Al-Azhar whose hobby was to prove the truth of Islam from numeric miracles of Quraanic verses. After accepting Qadianism he continued to discuss the truthfulness of Mirza Ghulam Qadiani. He made a group of 16 persons to begin with. These people demanded from Qadiani Jamaat to nominate someone to look after their work. Hatim Alshafi, the Amir Jamaat Ahmadiyya Egypt nominated Fathi Abdussalam but he could not satisfy them and soon they kicked him out of their group. Further research led this group of 16 to leave Jamaat Ahmadiyya. In this way two third of the newly converts repented from Qadianism in one go. After sometime 7 out of 8 converts also left the Jamaat. Only one out of 24 remained in Jamaat and he will also leave it soon.
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Scans

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Links and Related Essay’s

The history of #Ahmadiyya in Egypt

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Intro
In 1828, Abdullah Khan Athim was born in Ambala to an allegedly Muslim family.

In 1853, Ahmadiyya sources allege that Abdullah Athim left Islam and became a Christian, he was baptized on March 28th, in Karachi and on this occasion took the name of ‘Athim’ or the ‘sinner’. Appointed Tahsildar (See page 77) and served in Ajnala, Taran Taran and Batala. Served as E.A.C. in Sialkot, Ambala and Karnal (See Dard). MGA began beefing with Christian missionaries in roughly 1885-1886, this was where he came into contact with Rev. Imam-ud-Din, Rev. Thakar Das and Rev. Abdullah Athim.

In 1885, per Ahmadiyya sources, Rev. Imam-ud-Din, Rev. Thakur Das and Rev. Abdullah Athim had an engagement with MGA through the pages of the Nur Afshan, dated March 19th, 1885, April 2nd, 1885, and April 16th, 1885 (See Dard, page 192)(Nur-i-Afshan, 2 April 1885, Vol. 13, No. 14, pp. 107-108).

In 1886, MGA once again invited the religious clergy, including Lekhram, Athim, Imad-ud-Din, Thakur Das, and Jeevan Das, and wrote that instead of one year, they should stay at Qadian for 40 days to witness a sign in favour of Islam, and in case no such sign is manifested, they would be rewarded 500 rupees (Surma-e-Chasham-e-Arya, Ruhani Khazain, Vol. 2, pp. 309-310).

In 1893, at age 65 (MGA was 53), Abdullah Athim agreed to have a written debate with MGA and MGA’s team of writers (See Church Missionary Society, CMS, Punjab and Sindh Mission report of 1900, also found herein). Athim famously debated MGA starting on May-22-1893 at the bungalow of Dr. Henry Martyn Clark. Padre Imad ud Din was also there (See page 152). MGA was getting help from Maulvi Muhammad Ahsan Amrohi, Maulvi Nur ud Din of Bhera (See Church Missionary Society, CMS, Punjab and Sindh Mission report of 1900, page 119, also found herein)(See also Dard, page 392)(see Mujadid e Azim, online abridged version, page 462) and “a noted opponent of Christianity from Ludhiana”. Athim had on his team, Rev. G.L. Thakur Dass of the American United Presbyterian Mission at Gujranwala, the Rev. Mr. Abdullah of the American Presbyterian Mission and Reverend Thomas Howell of the Church Missionary Society (at Clarkabad)(See “Holy War”, page 3). It ended on June 5th, which is 15 days later. Dr. Clark wrote about this written debate here. He offers the other side of the story, he notes that MGA didn’t predict any death in 15 months, MGA had asked for a Mubahila, however, a Mubahila had never happened in Islam and thus, the Christians refused. MGA seems to have had another Mubahila as soon as he left the house of Dr. Clark (see the Punjab Mission News). The biggest issue here is that this is mostly a one-sided story, Ahmadi’s are telling the story and thus, it is biased and dubious. Nevertheless, we have went through the facts and explained the story from a neutral perspective. It seems to us that the only reason that MGA allegedly blurted out that Athim would die in 15 months was because Athim and his team had brought into the debate 3 persons who were deaf, dumb and blind. They asked MGA to heal them, MGA blew a gasket, he was upset. This is when MGA yelled out that Athim would die.

In 1896, on July 27th, Athim died of natural causes at Ferozepur where he was buried (See Dard, page 499 and See Kashful Haqa’iq of Bombay, dated August 1st, 1896, p.108 and
the Shahna’-e-Hind of Meerut, dated September 1st, 1896, p. 1).

This rare photograph of Abdullah Athim (seated, second from right) captures one of the early gatherings of the Native Church in Lahore. A moment that reflects the emergence of an indigenous Christian movement in late 19th-century India. Among those pictured are prominent early Indian Christians, including Rev Robert Clark, Rev Dr HU Weitbrecht, and Rev Imad-ud-Din. Once celebrated as a key figure in the advancement of Christianity, Athim would soon fade from history, remembered today only in passing references and footnotes.
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