I fail to see how this is against democracy, which is an earthly governmental system designed to allow masses more say in earthly governmental affairs.
Did you even read the part I purposely boldened, which shows that according to the Qur'an, the ẖukm (power of legislation/command) lies only with Allah, and no-one else? This applies to "divinities"
and humans, as walā aẖadan (وَلا أَحَدًا ) literally means "not with anyone." Again, I don't see why this is so hard to understand.
If we apply this verse to other forms of government(monarchy, despotism, oligarchy, republic, anarchy, etc), we see that none of them would be supported
Yes, that's obvious. Hence, the concept of a Khilāfa (an Islamic pseudo-theocracy based on fiqh) is generally supported by many Islamists.
If anything, this verse seems to be about dispelling polytheism and polytheistic thinking.
That's the point I'm trying to make regarding Islam and democracy being incompatible. If you actually read my post before commenting, you would have noticed that I wrote the following sentence:
"
the Qur'an does not support a democracy, but instead
equates it with kufr/shirk"
In Islam, tawhid encompasses more than just "monotheism" in the religious sense. For example, the majority of Christians believe in a Triune-God and classify themselves as monotheists, yet according to the vast majority of traditional Muslims, this would not constitute proper tawhid and is considered a form of shirk, this is stated explicitly within the Qur'an:
يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا
Translation: "O people (يَا أَهْلَ
[of] the book (الْكِتَابِ
do not (لَا
commit excess (تَغْلُوا
in (فِي
your religion (دِينِكُمْ
nor (وَلَا
speak (تَقُولُوا
about (عَلَى
Allah (اللَّهِ
except (إِلَّا
the truth (الْحَقَّ
[that] the Masih [i.e. Moshiach/Messiah] (الْمَسِيحُ
Isa/Jesus (عِيسَى
,the son (ابْنُ
of Mary (مَرْيَمَ
[was] only (إِنَّمَا
a messenger (رَسُولُ
of Allah (اللَّهِ
in his words (وَكَلِمَتُهُ
which he spoke (أَلْقَاهَا
to (إِلَىٰ
Mary (مَرْيَمَ
and a spirit (وَرُوحٌ
from him. (مِّنْهُ
[Therefore], believe (فَآمِنُوا
in Allah (بِاللَّهِ
and [his] messengers (وَرُسُلِهِ
and do not (وَلَا
say (تَقُولُوا
"of three" [i.e. trinity] (ثَلَاثَةٌ
: desist (انتَهُوا
, [it] is better (خَيْرًا
for you (لَّكُمْ
. Allah (اللَّهُ
alone (إِنَّمَا
is God (إِلَٰهٌ
; the one (وَاحِدٌ
[who is] exalted/glorified above (سُبْحَانَهُ
[the concept] that he (أَن
should have (يَكُونَ
for him (لَهُ
a child ( ۘوَلَدٌ
. To him [belongs] (لَّهُ
whatever exists (مَا
in (فِي
the heavens (السَّمَاوَاتِ
and (وَمَا
on (فِي
the earth (الْأَرْضِ
. Allah [alone] (بِاللَّهِ
is sufficient (وَكَفَىٰ
[as a] manager of affairs (وَكِيلًا
."
-Qur'an 4.171
Similarly, just as most traditional Muslims classify the belief in the Christian trinity as shirk (idolatry), even though it is still "monotheistic" [which, come to think about it, is not very different from Judaism, where many schools of Halakha also classify trinitarianism as Avodah Zarah], the majority of traditional Muslims also generally take the view that giving legislation to any individual other than Allah is a form of major shirk (idolatry) and according to the some of the more strict schools (such as the Hanbali maddhab), taking part in voting and/or actively letting yourself take part in being governed by the the will of the majority rather than the Qur'an and Sunnah is a tantamount transgression which could possibly make you a Munạfiq (hypocrite). Some topics, such as Shi'as doing tawassul at the graves of Imams are somewhat controversial (some view it as Bid'ah others view it as Shirk), but practically every orthodox Islamic scholar I've met agrees that supporting democracy is idolatry from an Islamic perspective.
That said, I believe I pointed out that I haven't read the whole Qur'an
Perhaps therein lies the problem?
(it's really hard to follow due to frequently jumping around topics), so I don't even know if it really goes into governmental affairs beyond judicial ones.
Really? I thought it was quite repetitive, especially regarding hell/Jahannam. It seemed like much of the text (or should I say, recitation) was little more than scare-tactic based propaganda, although this is just my opinion. As much as I dislike Islam though, I don't think it's right to misinterpret it (or make claims to the effect of Islam being inherently compatible with democracy).
Furthermore, I don't read Arabic at all(and have no plans to learn any time soon), and so require translations.
I translated the previous ayah which I cited word for word, so how is this relevant at all? In addition, if you are unsure, you could always check the Pickthall or Yusuf Ali translation online (they're pretty common, really).
Do you seriously equate the US government to being gods?
No, I do not. I can't tell whether you're trolling or just simply being ignorant.
My beliefs about the US Government have absolutely nothing to do with the conversation. The topic at hand is the relationship between shirk and supporting democracy in regards to Islam.
My basic understanding is that they were both equally intolerant of each other.
Maybe in your PC-fantasy world. Unfortunately, however, that didn't seem to be the case in real life:
"The nastiest thing I saw the Quraysh do to the Messenger occurred when their nobles assembled in the Hijr [standing place]. They discussed Muhammad, saying,
'We have never seen the kind of trouble we have endured from this fellow. He has derided our traditional values, declared our way of life foolish, abused and insulted our forefathers, reviled our religion, caused division among us, divided the community, and cursed our gods. We have endured a great deal from him.' While they were saying this, the Apostle walked up and kissed the Black Stone. Then he performed the circumambulation of the Ka'aba. As he did they said some injurious things about him. I could see from the Messenger's face that he had heard them. When he passed a second time they made similar remarks. When he passed them the third time, the Prophet stopped and said,
'Hear me, O Quraysh. By Him who holds my [Muhammad's] life in his hand, I will bring you slaughter.'" - Tabari VI:101