The dissertation examines transformative and conservative frameworks of orientation within mosque communities based on communal conflict lines and areas of tension. The study is grounded in conflict theory and in field theory (Bourdieu). Through problem-centered interviews, mosque members, imams, and group leaders were interviewed, allowing for a comparison between two diametrically opposed mosque communities and the reconstruction of their collective frameworks of orientation. The first community is a Turkey-affiliated DITIB mosque. The second community, sampled according to the principle of maximum contrast, is an umbrella-free, multinational, and German-speaking mosque. Collective practical knowledge and corresponding discrepancies regarding the conservation of migrant cultural heritage manifest on three levels: community practice, religious practice, and societal practice. Mosque communities are transnationally and institutionally embedded in specific contexts, leading to identifiable (re)orientations, (de)legitimations, visions, and ambivalences. Furthermore, fundamental milieu-specific demarcation lines emerge between the communities, influencing their respective approaches to conservation. Heritage-based mosque communities are not only sacred spaces for religious practice but also associations under German law, cultural centers for maintaining heritage, and social hubs where generations, genders, and different socialization types converge. In this context, the continuous negotiation, safeguarding, and challenging of community structures and practices—based on collective knowledge—is necessary. Since cultural heritage plays a central role in transformation processes within the community, an ambivalent form of conservation guides actions in a way that makes the transitions of the community uncertain, with overlapping areas of tension. Implicitly conflicting action orientations lead to tentative attempts at transition, characterized by ambivalent vacillation.