Mikkola et al. (2008) inferred “difficult to interpret” seismic destruction in Phase 6 on the basis of repairs to floors and pilasters, together with major remodelling of the site and changes in furnishings that occurred in Phase 7. The new furnishings point to a change in liturgy, which may have been partly or entirely responsible for the remodelling. In discussing an iconoclastic edict issued by the Caliph Yazid II in 723/724 CE, Fiema (2013:799) observed that “Muslims initially used Christian edifices for prayer, with the result that these edifices had to conform to Islamic prescriptions ( Bowersock 2006: 91–111).” The primary prescription would likely have concerned the Christian use of iconography, which Muslims and Jews regarded as a violation of ancient commandments against idolatry. Shared use of religious sites by Muslims and Christians is documented, for example, at the Church of Kathisma between Jerusalem and Bethlehem. Jabal Harun, traditionally identified as the burial place of Aaron, and which today contains a Muslim tomb dedicated to Aaron, in all likelihood received Muslim visitors in Phase 7.

Mikkola et al. (2008) noted that “it seems probable that the iconoclastic damage done to the narthex mosaic [of the church] can be assigned” to Phase 7. The change in liturgy associated with Phase 7 remodelling may therefore reflect increased Muslim visitation rather than seismic damage, or a combination of structural decay, destruction, repair, and/or accommodation of Muslim pilgrims. If an earthquake was wholly or partly responsible for the observed remodelling, the excavators suggested an early to mid– 7th-century CE date, which could correspond to the Sword in the Sky Quake (~634 CE) or the Jordan Valley earthquakes (659/660 CE).