Classical Hanafi doctrine holds that the capital punishment of the apostate serves mainly political aims. I quote two famous Hanafi jurists from Central Asia on this matter. The first is the eleventh-century Transoxanian jurist Sarakhsi, one of the major authorities of the Hanafi school. He says:
The change of religion and the original form of unbelief
belong to the most abominable of crimes. But [their judgment]
is a matter between God and his servant and the punishment
[of this crime] is postponed until the hereafter.
The measures advanced in this base world [and which thus
precede God's judgment] are matters of political expediency
[siyasat mashru'a] ordained by the law in order to protect
human interests" (Sarakhsi, n.d., vol. 10: 110).
In the same vein, the twelfth-century Hanafi jurist Marghinani, whose book al-Hidaya exerted a lasting influence on the Hanafi jurists of the Near East, states his position with the following words:
In principle, punishments are postponed to the hereafter
and the fact that they are advanced [so that they precede
the hereafter] violates the sense of probation [as the sense
of human life in this world]. One deviates from this principle
in order to defy a present evil and that is warfare
[against the Muslims] ('Ayni, vol. VI: 702-703). (2)