Disertasi ini mengkaji empat persoalan. Pertama, Bagaimana substansi perbedaan konstruksi norma keluarga kader PKS di Surakarta dengan konstruksi norma keluarga dalam hukum dan perundangan di Indonesia? Kedua, Mengapa konstruksi norma keluarga tersebut dalam beberapa hal cenderung berbeda? Ketiga, Bagaimana upaya kader PKS di Surakarta mewujudkan konstruksi norma keluarga tersebut? Keempat, Bagaimana kedudukan konstruksi norma keluarga tersebut dalam konteks hukum dan perundangan keluarga di Indonesia?
Disertasi ini merupakan kajian deskriptif kualitatif dengan pendekatan normatif sosiologis. Melalui analisis interpretatif kritis, disertasi ini menemukan beberapa hal: Pertama, substansi perbedaan konstruksi norma keluarga kader PKS Surakarta dengan perundangan tampak dari fondasi yang berupa ideologi Islamisme dan fikih keluarga Islam konvensional; pilar yang bertumpu pada dakwah dan tarbiyah; atap yang berupa keluarga dakwah; dan tujuan akhir yang berupa pembentukan peradaban madani. Substansi perbedaannya juga terlihat dari idealisme keluarga dakwah, struktur keluarga besar, menikah muda, pro banyak anak, pro poligami, dan pembakuan peran suami istri.
Kedua, konstruksi norma keluarga tersebut berbeda dengan perundangan disebabkan karena karakter umum PKS sebagai gerakan pos Islamis yang menempatkan institusi keluarga sebagai elemen Islamisasi secara kultural. Upaya demikian mempertegas watak dasar Islamisme PKS yang konvensional dan tidak transformatif terkait norma keluarga. Ketiga, kader PKS Surakarta mewujudkan konstruksi norma keluarga tersebut melalui jalur internal berbasis kader dalam struktur partai dan jalur eksternal berbasis kader secara mandiri. Melalui kedua jalur tersebut proses eksternalisasi, obyektivasi dan internalisasi konstruksi norma keluarga dilakukan.
Keempat, kedudukan konstruksi norma keluarga kader PKS Surakarta dalam konteks hukum dan perundangan keluarga di Indonesia dapat ditempatkan sebagai: (1) elemen budaya hukum terkait keluarga yang bertentangan dengan norma keluarga dalam perundangan sebagai bentuk kritik terhadapnya; (2) representasi upaya reproduksi norma keluarga Islam konvensional sebagai model keluarga Islam yang dipandang ideal bagi solusi problem keluarga kontemporer; (3) representasi upaya mempertahankan identitas Islam ideologis (Islamisme) melalui institusi keluarga; (4) wujud upaya Islamisasi keluarga untuk mencapai masyarakat Islami dan dalam jangka panjang negara dan peradaban dunia Islami; dan (5) bentuk peran elemen masyarakat dalam mewujudkan ketahanan keluarga namun lebih berorientasi kepentingan internal dibanding pembangunan nasional.

ABSTRACT:
This dissertation consists of four questions. Firstly, what is the substantial difference between family norms developed by the Prosperous Justice Party’s (PKS) cadre and the state, in the context of constitution and family law in Indonesia? Secondly, why does it tend to be different from that of the state’s? Thirdly, what are the efforts of the party’s cadres in implementing the family norms? Fourthly, how is the status of the family norms in the context of Indonesian constitution and family law?
This dissertation is a qualitative descriptive study with a sociological normative approach. Through critical interpretive analysis this study finds the following: Firstly, the substantial features that differentiate the family norms promulgated by the party’s cadres from that of campaigned by the state appears in the construction of family norms that are rooted fully in the foundation of Islamism’s ideology and conventional Islamic family law; pillars that rely on da’wah and tarbiyah; a roof in the form of a da’wah family; and the ultimate goal in the form of the formation of madany civilization. The substantial differences also appear in the idealism of da’wah family, the structure of extended family, marriage in young age, orientation of many children, pro polygamy, and the strict role of wife-husband relation.
Secondly, the construction of family norms is different from the law due to the general character of PKS as a post Islamist movement that places the family institution as an element of cultural Islamization. Such efforts emphasize the conventional and non-transformative nature of PKS Islamism related to family norms. Thirdly, PKS Surakarta cadres realize the construction of family norms through internal channels based on cadres in the party structure and external channels based on cadres independently. Through these two ways, the processes of externalization, objectivation, and internalization of family norms take place.
Fourthly, the status of family norms of the party’s cadres in Surakarta in the context of constitution and family law in Indonesia can be viewed from four aspects: (1) as a cultural element, these norms serve as an indirect criticism against family norms campaigned by the state; (2) as a representation of reproduction of family norms with the incline of conventional Islam as a model of Islamic family, as the solution for modern family problem; (3) as an example of maintaining the continuity of Islamic identity (Islamism) through family institution; (4) as an effort of Islamizing family to build Islamic society, and eventually Islamic state and civilization; (5) as a form of the role of community elements in realizing family resilience but is more oriented towards internal interest than national development.