Archival documents from the maḥkama tribunal courts in the Ottoman Empire testify, in detail, that women exercised agency and impacted their immediate and larger environment via the creation of their waqf endowments. This was especially realized by their choice of beneficiaries for their waqfs which presumably revealed priorities by the endower. However, when reading a waqfiyya endowment charter, the agency seemingly exerted via their choice of beneficiaries is not always readily visible in that women endowers’ selection of beneficiaries may not, in reality, reveal their own personal volition. When contextualizing and situating this choice within the family, one sees that it may serve as a tool to ensure that the continuity of property revenues, formerly received by individuals as private property dividends, were now simply transformed as revenues allocated to them in the form of waqf revenues (K. Uygur, C. Yalkin, S. Uygur, Market Making Strategies, 2023). This is particularly the case with an endower who creates a family dhurrî/ahlî or shared mushtarak waqf as a means for safeguarding wealth within the paternal side of the family. In this situation, the waqf is used as a patriarchal tool by naming specific male individuals from the paternal side as beneficiaries. The example studied here relates to the waqf created in Damascus in 1880 by an upperclass Muslim woman, Ḥafizah khânum al-Mûrahlî, who allocates revenues from properties which she ceded to her mushtarak waqf to her husband’s two nephews as inheritable wealth, passing to their progeny after their demise. Through the study of primary material from three documents related to this endowment, her waqfiyya from 1880 found in the Damascus Ministry of Awqâf archives, an abstract of this waqf’s activities written some 50 years later in the 1930s during the French Mandate kept in the Damascus Palace of Justice library and the 1951 abolition document of this waqf preserved with the Mûrahlî family, this contribution studies the details of the circumstances by which the endower Ḥafiza designated her husband’s two nephews as the sole individual inheritors of the wealth generated by her endowment. Her choice of religious establishments in Damascus (several neighborhood masjids and a madrasa) will also be examined within a situated context with the attempt to determine her relationship to these places.