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[quote=Muslima][quote=Anonymous][quote=Anonymous][quote=Anonymous]Does the Quran require non-Muslims to not mock Mohammed or does it only prohibit Mulims?

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No, there is nothing in the Qur'an about mocking Muhammad (for Muslims or non-Muslims).  It is the Hadith that talks about that and has the stories of the people that were killed for mocking Muhammad and Islam (including a mother while she was nursing her infant).[/quote]

Can you say a bit more about the Hadith? Do all Muslims accept the entire body of work or does it differ?[/quote]

Definition: The collected reports of what the Prophet Muhammad (saw) said and did during his lifetime

During the first few decades after the Prophet Muhammad's (saw) death, those who directly knew him (known as the Companions) shared and collected quotations and stories related to the Prophet's life. Within the first two centuries after the Prophet's death, scholars conducted a thorough review of the stories, tracing the origins of each quotation along with the chain of narrators through whom the quotation was passed. Those which were not verifiable were deemed "weak" or even "fabricated," while others were deemed "authentic" (sahih) and collected into volumes. The most authentic collections of hadith (according to Sunni Muslims) include Sahih Bukhari, Sahih Muslim, and Sunan Abu Dawud.

[Quote] As the transmission of Ahaadith went on, it became evident that the Hadith was being invaded by many forgeries. Therefore, scholars of Hadith formulated numerous methods of evaluation by which genuine Ahaadith could be sifted out of the mass of forgeries. These methods belong to either of the two disciplines essential for investigating the authenticity of Ahaadith: Fann-i-Riwaayat and Fann-i-Daraayat. Fann-i-Riwaayat, which has many branches, involves investigation of the complete chain of narrators going back to the original narrator of a particular version  of the Hadith in question. This science, thus, investigates the bonafides, the moral character, truthfulness, and power of memory of the narrators.

Fann-i-Daraayat, on the other hand, investigates the authenticity of a Hadith by determining whether or not its subject-matter is acceptable.   
         A Hadith is accepted only when its authenticity has been established on the basis of both Fann-i-Riwaayat and Fann-i-Daraayat. Therefore, a Hadith can be regarded as a source of religious guidance only `if the basis of that Hadith exists in the Quran or the Sunnah or the established principles of human nature and intellect. Moreover, it should not be contradictory to any of these bases, and should have been transmitted by reliable sources'. A Hadith which meets these criteria is accepted as a bonafide record of the Sunnah and of information pertaining to Islam. However, the following points must be kept in mind which stem from these criteria:   
        1. No Hadith can present anything as religion which does not have its basis in the Quran or the Sunnah or the established principles of human nature and intellect. Therefore, whatever a Hadith presents would either be an explanation of a principle found in these sources or a branch emanating from that principle.   
        2. A Hadith must not be against the Quran or the Sunnah or the established principles of human nature and intellect. In short, the Hadith in question must conform with the entire fabric of Islam.   
        3. A Hadith must have been transmitted by reliable sources.   
         The first two of these points relate to Fann-i-Daraayat and the last to Fann-i-Riwaayat.   
         Unfortunately, the scholars competent to analyse Ahaadith on the basis of these criteria are few, and the untrained eye is often confused while studying the Hadith. There are three mawjor reasons for this confusion:   
        1. Almost all the available written collections of Ahaadith, including the most revered ones, contain those Ahaadith which were analysed primarily on the basis of Riwaayat. Most Ahaadith, therefore, have to be analysed further on the basis of Fann-i-Daraayat before they can be accepted or rejected.   
        2. In most cases the context of a Hadith is not clear or is even left out. The reason is that a typical Hadith is what is called Riwaayat-bil-Maa'naa, which refers to such a Hadith the narrators of ir own words to convey the meaning.   
         Riwaayat-bil-Maa'naa has also led to complete distortion of the actual subject-matter in many cases. Occasional alteration in the text by mistakes in copying has also added to these problems.   
        3. Placing a Hadith in its right context is not the job of a layman. It requires a sound understanding and appreciation of the classics of Arabic literature of the Prophet's time and training in various disciplines necessary for understanding and analyzing any segment of the whole corpus of the sources of religious knowledge. In short, analysis, in the true sense of the word, of this historical record---the Hadith---is the job of a scholar. Unfortunately, this confusion pertaining to Ahaadith has given rise to some adverse reactions. People who have shown such reactions can be classified into two categories:   
        1. There are those who have reacted by formulating the erroneous premise that the Hadith can in no way be a reliable source of religious knowledge. This reaction went beyond all proportion when they confused the Hadith with the Sunnah and then refused to accept even the Sunnah as an original source.   
        2. On the other hand are those who tried to defend the status of the Sunnah as an original source but in the process lost sight of what they were actually defending. They too have come to regard the Sunnah and the Hadith as one and the same thing. Therefore, they consider those Ahaadith which have already been evaluated on the basis of Fann-i-Riwaayat as an unchallengeable source of knowledge even where the possibility of further analysis on the basis of Fann-i-Daraayat clearly exists. [/quote]
Source: 
http://www.islamawareness.net/Hadith/authenticity1.html

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