It so happens that I do! Though they largely echo yours, lmao. This is so also because it's one of those issues I'd rather have a Feminist Muslimah teach people about instead of me as a man, but I'll try to set the first stone for the bridge.
Laleh Bakhtiar's (ra7matillāh 3aleīha) translation is somewhat good at addressing male-gazing readings of Allāh's ﷻ revelation. And though she does so taking as good a care about Arabic philology as possible (she even prepared a lexical guidebook to be read along her Qur'ānic translation, Concordance of the Sublime Quran), contrary to what's claimed on all critical reviews on the translation; she still does so from a mostly "Liberal Muslim" standpoint: a Muslim who knows about and rightly points out contradictions and inconsistencies prevalent across conventional Islamic schooling around gender issues, but who nevertheless takes for granted the moralistic content reproduced through the milieus brought about by said conventional Islamic schooling.
For instance, Bakhtiar's merit when it comes to āyah #34 from Sūrah an-Nisā2 isn't only about the translation she gave to the verb daribūhunna —«ضَرِبُوْهُنَّ», from the infinitive daraba or «ضَرَبَ»—, "to go away from them" instead of "to hit them"; but also departing from the patriarchally patronising reading given by conventional 3ūlemā3 right from the beginning of the āyah, by translating qawamūna —«قَوَّمُوْنَ»— not as "tutors" when Allāh ﷻ addresses gender roles for men as part of the primordial Islamic community that Prophet Muhāmmad ﷺ was to guide, but instead as "supporters" in the midst of the specific sort of deeply traditionalised, trafficking and tokenising misogyny prevalent back then (and which nevertheless resumed right after the Prophet ﷺ died, as exemplified by the treatment Ciyyīdah Fātimah (ع) and Ciyyīda Zaīnab (ع) were given by the first three so-called rashidūn 5ulafā2 and Umayad rulers as well, among the many patriarchs more ever since), by which women are taken to be little more than exchange coins whose only other purpose is to bear offspring.
Regarding the discussion around the former word, Bakhtiar's translation is Islamically sound not only from the repeated exhortations to moderation across the rest of the Qur'ān, but also from the fact that Allāh ﷻ uses and declines the word twice more later on during the same Sūrah, āyat #94 and #101 as as darabtum —«ضَرَبْتُمْ»— specifically, to speak about "going forth" down the "way of Allāh" (sabilillāh/çabilillāh or «سَبِلِ ٱللَّٰه») and about "travelling across the Earth" (darabtum fī·l-'ārda or «ضَرَبْتُمْ ڢِيْ ٱلأَرْضَ») instead of "hitting the way of Allāh" or "hitting the Earth", respectively. Allāh ﷻ uses the word a total of 58 times across the entire Qur'ān, three times as a noun and the remaining ones as different verbal declensions; and though the meaning "to hit" or "to strike" does happen, most of them occur as varied conveyances of bodily movement or displacement instead of physically striking somebody or something.
When it comes to the latter word, the conveyance is even much simpler: the word that conventional 3ūlemā3 read and translate as "tutors", and also as "in charge" or "owners" in even more patriarchally complying readings, qawamūna —«قَوَّمُوْنَ»—, doesn't have any of those meanings as its more commonly and traditionally used. It's the plural for qawām or «قَوَّامْ» (both of them in male grammar gender), and it more commonly means "advocate" or "supporter" in the sense of standing up for somebody or something. The noun stems from the root « ق - و - م », from which you can declense verbs conveying "to stand" or "to rise". It's part of one of names Allāh ﷻ Themself gives to the Day of Reckoning in Arabic: Yaūm al-Qiyāmah or «يَوْمْ القِيَامَة», usually conveyed and translated as "Judgement Day" or "Day of Resurrection", but literally meaning "Daily of the Standing" or "Day of the Rising", as Allāh ﷻ conveys by naming the 75th Sūrah after it.
If you were to ask me, I'd say we Muslim men should comply to this sense of the word by advocating for women who stand up against patriarchy, that we Muslim men must betray patriarchy in every way we can conceive of and act upon, if we are to strive for justice the way Allāh ﷻ exhorts us to. No buts, Allāh ﷻ states in the Qur'ān that Their revelation is very clear.
There's nevertheless some unaddressed, extraqur'ānic misogyny on Bakhtiar's translation. For instance: āyah #28 from Sūrah Yūsuf/Yūçuf (excuse me this and the previous Andalusísm), where Allāh ﷻ speaks about how the Pharaoh's wife tried to seduce prophet Yūsuf/Yūçuf (ع) in captivity, is usually conveyed as to read:
When her husband [the Pharaoh] saw Joseph's long shirt torn from behind, he [the Pharaoh again] said: "it is of female cunning. Truly, female cunning is serious."
This is the translation Bakhtiar provided for the āyah, in line with conventional readings and translations that accuse women of being plottingly malicious (regardless of the language, my Arabic-Spanish copy of the Qur'ān's got it translated as «Ésta es una de vuestras artimañas (mujeres), pues es cierto que vuestra astucia es enorme»). The issue here is that the declension deployed as accusative upon women in this āyah, kaīdikunna —«كَيْدِكُنَّ»— for "female cunning", has got no gender markers and is provided in singular whereas the Arabic is a plural in no specific amount; it literally just means "your [plural] cunning". So, despite the fact that Allāh refers to all people present at the Pharaoh's wife's party (except for prophet Yūsuf/Yūçuf —ع—) regardless of their genders when They state "your cunning" in Arabic, because kaīdikunna really only means "your cunning" (elsewhere, it's otherwise translated as "women's plotting", as you could well go look up and find out) with no specified gender for the individuals alluded; Bakhtiar nonetheless translated the accusative specifically as "female cunning", reproducing a very long running and systemically well-oiled misogynistic prejudice that posits that women, in general and as a specific gender, are all sexually ill-meaning.
As I said at the beginning, my thoughts on Laleh Bakhtiar's The Sublime Qur'ān largely echo sister Anne's own. The translation's got some merit, given just how actively misogynistic mainstream and conventional Islamic scholars are (even women), and that Muslimas who revert (because Bakhtiar was raised as a Christian, from a fairly well-off background) and still speak up about this have their lives absolutely thrashed (and she did go through this all the same, most criticism of her translation boils down to what that Bojack Horseman meme about a news pundit interviewing three white men on women's rights conveys) just for doing so in ways that contradict what we now about the Prophet's ﷺ and His family's (ع) living conditions and words. But the book should nevertheless be read with the caution and suspicion one should keep towards any literature penned by any Liberal from a privileged background, and I also think a Feminist Muslimah could give a more thorough insight on this because all people raised in misogynistic cisheteronormativity, like I was, nevertheless have got residual blind points on misogyny stemming from said upbringing that we must fight off from ourselves everytime we catch ourselves reproducing them, and this goes on for life.
As a bonus, here's the book in PDF format for anybody interested. I know it's a wee bit difficult to find it for download.
