In his 1946 book, One Hour of Justice: The Black Book of the Egyptian Hospitals and a Fellaheen Charter, Arthur Cecil Alport decries the corruption with which he sees Egyptian hospitals to be riddled. Alport arrived in Cairo in 1937 to assume his duties as chair of medicine in the Faculty of Medicine at King Fouad I University (now Cairo University) and worked there for six years under the deanship, for the first three years, of Ali Pasha Ibrahim, a pioneer of Egyptian medicine and surgery. The years during which Alport practiced medicine in Egypt witnessed significant political turmoil and important changes in medical structures. Alport saw his book as an intervention on behalf of the “sick-poor” of Egypt. Despite being reportedly discouraged by many elite foreigners living in Egypt who deemed as futile his “crusade” for reforming the healthcare system, Alport butted heads with Egyptian medical elites, including Ali Pasha Ibrahim, and was determined that the way to “make a dent” was to alert “public opinion in the British Empire and America” to the suffering of the poor. Between his idealization of the fellaheen as the authentic Egyptians, his positionality as a colonial physician extolling the virtues of British medicine and Britain’s responsibility for the sick-poor of Egypt in the face of the “incompetent and corrupt” Egyptian elites, and his alternating quotes from Lord Cromer and Hadiths from the Prophet Muḥammad, Alport offers in his book a fascinating window into the complicated world of colonial reformers and the “white man’s burden.” In addition to examining the (semi-)colonial context of Alport’s tome, the paper explores the book’s translation into Arabic in 1951, its subsequent republication in various Arabic editions, and its reception by Egyptian doctors, including many engaged in the movement to reform the healthcare system, especially after 2011. The book’s reception among beleaguered Egyptian doctors poses important questions complicating the postcolonial reading of colonial endeavors in health justice and the social and political roles of doctors and providing an example of the paradoxes of the postcolonial redemption of the colonial. Relying on textual analysis of the book, germane archival sources, as well as interviews with Egyptian doctors involved in the struggle for health and social justice, the paper attempts to critically examine the power dynamics of colonial health reform, the notion of persistence of grievances and how some colonial endeavors reverberate in postcolonial spaces.