Henry invades again in July 1106, hoping…

Boleslaw manages in 1106 to bribe Borivoj II of Bohemia and have him join his side in the contest against Zbigniew.

In this same year, Boleslaw formally allies himself with Coloman of Hungary.

During a popular assembly, attended by both princes, it is agreed that neither of the brothers will conduct war, sign peace treaties, or enter into alliances without the agreement of the other.

This creates a very unfavorable situation for Boleslaw, and in effect it leads to civil war, with overlordship of the entire country at stake.

Boleslaw attacks Zbigniew’s territory with the help of his Kievan and Hungarian allies.

The allied forces of Boleslaw easily take control of most important cities, including Kalisz, …

…Gniezno, …

…Spycimierz and …

…Leczyca, in effect taking control of half of Zbigniew’s lands.

A peace treaty is signed at Leczyca in which Zbigniew officially recognizes Boleslaw as the Supreme Prince of all Poland.

However, he is allowed to retain Masovia as a fief.

Álmos, having realized that the emperor, facing a rebellion of his own son, cannot help him, returns to Hungary in 1106.

In the same year, Álmos flees to his brother-in-law, Boleslaw III of Poland.

With Polish assistance, he takes the fortress of Abaújvár in Hungary.

Coloman has a meeting with Boleslaw III and the two monarchs "vow perpetual friendship and brotherhood".

Without the Polish monarch's support, Álmos is forced to yield to Coloman.

Toghtekin intervenes around 1106 to momentarily raise the siege of Tripoli by the Crusaders, but will be unable to prevent the definitive capture of the city in 1109.

The Incoherence of the Philosophers, the landmark book by Abu Hamid Muhammad al-Ghazali, marks a major turn in Islamic epistemology.

Al-Ghazali had begun to receive instruction in fiqh (Islamic jurisprudence) from Ahmad al-Radhakani, a local teacher, and had later studied under al-Juwayni, the distinguished jurist and theologian, in Nishapur, perhaps after a period of study in Gurgan.

After al-Juwayni's death in 1085, al-Ghazali had departed from Nishapur and joined the court of Nizam al-Mulk, the powerful vizier of the Seljuq sultans, which was likely centered in Isfahan.

Nizam al-Mulk advanced  in July 1091 to the prestigious professoriate of the Nizamiyya madrasa in Baghdad.

He had undergone a spiritual crisis in 1095, and consequently abandoned his career and left Baghdad on the pretext of going on pilgrimage to Mecca.

Making arrangements for his family, he had disposed of his wealth and adopted an ascetic lifestyle.

After some time in Damascus and Jerusalem, with a visit to Medina and Mecca in 1096, he had returned to Tus to spend the next several years in 'uzla (seclusion).

This seclusion consists of abstaining from teaching at state-sponsored institutions, though he has continued to publish, to receive visitors, and to teach in the zawiya (private madrasa) and khanqah (Sufi monastery) that he had built.

The encounter with skepticism had led al-Ghazali to embrace the Asharite theory of theological occasionalism, or the belief that all causal events and interactions are not the product of material conjunctions but rather the immediate and present Will of God.

In his defense of the Asharite doctrine of a created universe that is temporally finite, against the Aristotelian doctrine of an eternal universe, Al-Ghazali proposes the modal theory of possible worlds, arguing that their actual world is the best of all possible worlds from among all the alternate timelines and world histories that God could have possibly created.

The Incoherence also marks a turning point in Islamic philosophy in its vehement rejections of Aristotle and Plato.

The book takes aim at the falasifa, a loosely defined group of Islamic philosophers from the eighth through the eleventh centuries (most notable among them Avicenna and Al-Farabi) who drew intellectually upon the Ancient Greeks.

Fakhr al-Mulk, grand vizier to Ahmad Sanjar, has pressed al-Ghazali to return to the Nizamiyya in Nishapur; al-Ghazali reluctantly capitulates in 1106, fearing (rightly) that he and his teachings will meet with resistance and controversy.

In his autobiography, al-Munqidh min al-Dalal (“The Deliverer from Error”), written towards the end of his life, he describes the great spiritual crisis that set him to wandering for ten years.

Muhammad conquers the Ismaili fortress of Shahdiz in 1106, and orders the Bavandid ruler Shahriyar IV to participate in his campaign against the Ismailis.

Shahriyar, greatly angered and feeling offended by the message Muhammad had sent him, refuses to aid him against the Ismailis.

Shortly afterwards, Muhammad sends an army headed by Amir Chavli, who tries to capture Sari but is unexpectedly defeated by an army under Shahriyar and his son Qarin III.

Muhammad then sends a letter, requesting Shahriyar to send one of his sons’ children to the Seljuq court in Isfahan.

Shahriyar sends his son Ali I, who impresses Muhammad so much that he offers him his daughter in marriage, but Ali refuses and tells him to grant the honor to his brother and heir of the Bavand dynasty, Qarin III.

Qarin III then goes to Isfahan court and marries her.

After his return to Sari, however, he begins claiming the Bavand throne for himself, and starts abusing his father Shahriyar and his servants.

Shahriyar then moves to Amol and later Rudsar, where he builds a Khanqah (a building designed specifically for gatherings of a Sufi brotherhood), and devotes himself to religion.

However, when he becomes sick, Qarin III apologizes and restores him as the ruler of the Bavand dynasty.

The Egyptians, despite the Crusader victory at Ramla, will continue to make annual raids into the Kingdom of Jerusalem, with some reaching the walls of Jerusalem itself before being pushed back.

The next major engagement between Fatimids and Crusaders will be the Battle of Yibneh in 1123.