al-Ghazali has long been accused of being the man behind the decline of Islamic intellectual tradition. This is because ofhis apparent denial of the causality in natural phenomena which he addresses as a rejection of of the philosophers’ thought. The emergence of Tahafut al-Falasifah in which al-Ghazali expressed his rebuttal was finally seen as a deadly blow to philosophy and rationality. In further investigation, it turns out that the accusation that al-Ghazali rejects causality is not proven, on the contrary, his theory causality marks an important development in Islamic intellectual history in which he unites various elements of thought. Interestingly, by entering the modern era, many aspects of al-Ghazali’s causality are quite consistent with the theories in contemporary cosmology. For this reason, this paper aims to explain the relevance of al-Ghazali's causality in the development of contemporary cosmological thought. This study is based on literature research that will be directed to qualitative study by using descriptive-analytical methods and interdisciplinary approach. As for the theoretical framework, this study uses S.M.N. al-Attas’ cosmology and metaphysics. In explaining the relevance of al-Ghazali’s causality within contemporary cosmological thought, it can be approached from two sides, namely essentialist and existentialist. From essentialist point of view, in explaining divine causality, it is necessary to look for a gap in various contemporary physical or cosmological theoriesto juxtapose divine causality with natural law (causal joint). There must be a room in order for god to act (god of the gaps). Where in the modern case it can be found in two main theories, namely Loop Quantum Gravity and Quantum Physics. As from existentialist point of view, al-Ghazali’s causality is seen in a broader metaphysical frameworkin accordance with his sufistic tendencies. This viewpoint suggests to evaluate physical causality in a larger metaphysical context without undermining the premise of scientific activity. The physical world can be studied as a predictable and consistent system asexplained by various theories of physics and cosmology. Hence, whatever the conclusion provided by cosmological theories, is only considered as descriptive and partial which must be found its objectivity within the prescriptive authority of the revelation strengthened by the transcendental and holistic experiences of the Sufis in describing reality. This study is one of the small contributions in order to re-articulate the general conclusions of Islamic metaphysics that have been built by Muslim intellectuals in the past in accordance with the development of contemporary science. There are still many areas that need to be explored, I hope it can be an example for future projects.