This study aimed to find out (1) the meaning of psychology constructs of tawakal and concept of tarbiyah isla>miyyah in Islam, and (2) the view of Ibn Al-Qayyim al-Jauziyah about the relationship between tawakal and the concept of tarbiyah isla > miyyah. Research method that used this type include library research, which is a way of working that is helpful to know the scientific knowledge of a particular document or some other literature expressed by the earlier scientists and scientists in the future. As for the approach used in this study are normative and analitif with explorating meaning through interpretation. In the analysis process will be emphasized the interpretation with the hermeneutic method, that is the process of changing something or a situation of ignorance into understanding. Thus, this research was conducted to reconstruct the thought of Ibn Al-Qayyim al-Jauziyah on the concept of tawakal and its relationship with tarbiyah isla> miyyah. The results of the research can be concluded that tawakal as part of religious values in Islam, pointing to one of the nodes of the quality of the faith dan islam of a servant of Allah. According to Ibn Qayyim al-Jauziyah, that not only should have tawakal to grab interest, benefits, and resist the danger of world affairs only. But it also put the trust in the Affairs of the hereafter, to achieve what Allah ridha and love, how can it be steadfast in the faith, in da'wah and jihad fi sabilillah, even put tawakal on this second kind can lead the fulfillment of the first type of tawakal by Allah SWT. Realization of tawakal is by doing the causes which commanded. People who don't do the causes, then their tawakalnya are not true. As do causes that would convey to the kindness, the expectations will be realized, and then the people who don't do the cause mean the expectation just wishful thinking. Tawakal as a value of religiosity will have direct and strong implications in intrapersonal and interpersonal behavior of someone. However, proper education is needed to avoid confusion in understanding. Because it is not true if tawakal is understood as ignoring, wasting, negating, and leaving part of obligation in carrying out causes of someone, including being relaxed and unwilling to carry the burden. On the contrary, according to Ibn Qayyim, the person who is trustworthy is someone who works hard in carrying out the causes ordered because it is the ultimate goal of ijtihad, and rests from feeling tired just what is needed. People who trust also are people who feel calm and believe in God not to the cause they believe. While the end result of living a cause with trust is God's business which must be accepted with ridha, and that is the form of worship to Allah. The thoughts of Ibn Qayyim about tarbiyah cannot be separated from his views on humans which are created from three interrelated elements and become a unified whole, namely spirit, body and mind, and good education (tarbiyah) is an educational process whose focus is caring for, educating and guiding all these elements at the same time, not only paying attention to one element and forgetting the other elements. This is intended so that humans grow in balance, away from chaos and unkindness, thus creating a balance in human life. Ibn Qayyim also believes that tarbiyah's responsibility is in the parents and murobbi> (educators), especially children at the beginning of their growth. Children need moral guidance and behavioral guidance, and it cannot be done alone, the responsibility lies with the child's business stakeholders. The main goal of tarbiyah is to maintain (purity) of human nature (fit{rah) and protect it from falling into the irregularities and manifests itself ubudiyah (devotion) to God. And tawakal as part of religious quality must always be in maintenance, education and guidance which of course come from Islamic teachings. In this context, the actual concept of the Islamic tarbiyah isla>miyyah Ibn Qayyim gave a very large portion in the development of the moral aspects of a servant towards Allah SWT.