Islam critiqued questions Abu bakr; ridda war against apostates?

In answer to the video "The Logic of Muhammad"

Similarly the misquoted reports about Abu Bakr's ridda wars do not come in the context of apostasy. 

The people fought against were regarded as Muslims according to many other reports, although a minority had apostised. They were fought for their refusal to pay due government taxes and poor rate, and after they initially and unexpectedly attacked those that sided with Abu Bakr on the issue, and after causing bloodshed among government ranks and attempted to overthrow the first caliph. Prior to giving further details about this event, it is important noting that the Quran sanctions warfare against anyone, including Muslims, who refuse to desist from destructive practices such as riba 2:278-9. The events of the ridda war occured shortly after the prophet's death when many disheartened recent converts apostised and others attempted to reduce their community contributions. 

Umar is reported to have pleaded with Abubakr to be more lenient with those that refused paying their dues, which he categorically refused. Clearly the issue was not about spiritual apostasy or else Abubakr would have acceded to Umar's request, accepting that they pay less in exchange of their adherence to the Muslim community. 

Abubakr sent them an official letter calling them back to Islam, those very people who were nominal Muslims, but that refused adhering to the laws of the Islamic state. He instructed his emissaries to fight the rebels after they have been informed of their obligations towards the state and have rejected

"(the duties) that are incumbent upon them and [the advantages] that accrue to them, and (the emissary) should take what is [imposed] on them and give them what they are due".

In his letter Abubakr additionally appealed to the prophet's practice in a similar situation. When he was confronted to Muslims who rebelled against the state and refused paying their dues, unjustly taking advantage of the system which others were sacrificing their own wealth and lives to maintain

"he struck whoever turned his back to Him (God) until he came to Islam, willingly or grudgingly".

Such a behavior is equal to turning one's back to God, as is represented by the state religion. This isnt speaking of simply renouncing the religion while remaining a full fledged citizen with his rights and obligations. 

The rebels of the ridda war launched their assault by night while the majority of the Muslim soldiers were sent on an expedition outside Medina. Abu Bakr fought back with his people and killed those who were involved. It is with such historical and Quranic perspective that the killing of apostates as reported in the history and hadith books should be understood, spiritual apostasy was never the sole charge warranting the death penalty, but rather political apostasy ie socio-political destabilization and conspiracies to commit bloodshed, especially in times of war or other sort of trials that caused the early Muslims to be on high alert against those who wished to overthrown the system. 

In addition, some among the early Muslims' enemies pretended converting in attempts to infiltrate the community and harm it through inciting sedition and providing vital information in times of war 3:72,33:60. All governments would punish and sometimes execute foreign spies, double agents, or traitors to an enemy with whom one is at war. These are the people covered in the saying

"The one who leaves his religion AND SEPERATES from the community, kill him".

This clearly puts 2 condition for the execution of an individual in war times, leaving the religion combined with separation from the community to join the enemy. Leaving the religion while remaining a full fledged citizen with his rights and obligations does not warrant the death penalty. This openly declared threat would make the conspirators think twice before engaging in their insidious behavior. All scholars have understood that leaving Islam must be coupled with a will to harm it and its people, to warrant the death penalty. Ibn Taymiyah said

"Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally, whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective".

Another typical example is that of Abdullah Ibn Sad Ibn Abi Sarh who had converted then apostised, joined the enemy side and began undermining the authenticity of the Quran by spreading rumors that he had been forging verses. He in addition incited the opposite party to war. When the Muslim side finally overcame against all odds and his own inciting efforts, his inevitable, legitimate fate was now execution for high treason. This is what governments generally do once a traitor is apprehended, especially when a conflict ends while the person is still among enemy ranks. At that point, ibn Abi Sarh sought Uthman's intercession and came to the prophet to pledge his allegiance. The prophet ignored Uthman's plea twice before finally accepting. The prophet knew that he deserved to be put to death but at the same time, because of the general amnesty he had declared upon Mecca's conquest, he hesitated in the case of Sarh' special case, leaning more towards the capital penalty. By his silence, he left it to the attendance of close followers to do as they liked and as he saw that they leaned the opposite way, he reluctantly validated their judgement and accepted Sarh's pledge. 

However and as already shown from the Quran, should one leave Islam peacefully without intending any harm to the community, not combining apostasy with public rejection of the state system, which includes refusal to acquit oneself from fiscal obligations, then the consequences of the sin are left for the Creator to decide in the Hereafter. A case in point is that of a bedouin that apostised though he had accepted Islam, pledging allegiance in front of the prophet the day before. The prophet did not punish him, the most that he did was to ignore him 3 times before stating

"Medina is like a furnace. It expels its impurities and collects what is pure".

The early caliphs followed the same line. Umar Ibn Abdul Aziz did not bother a group of apostates so long as they did not rebel against government laws. It is thus rejection of the religion in a way that threatens the stability of the Islamic system in place that warrants death penalty. These were the cases covered by the prophet's saying

"Whosoever changed his Islamic religion, then kill him".

In fact there are explicit reports where the prophet let people leave the community in security following their spiritual apostasy.