What the Book says about a person who has been wronged

People carrying this often believe two things at once. That they must keep it entirely to themselves. And that they should have been able to bear more than they have.

The Qur'an speaks to both. 4:148 states the exception in terms: God does not like bad words to be made public, unless someone has been wronged. The exception is inside the verse, and the person it is made for is the person reading this. 42:41 says the same thing in the register of a person who has acted rather than spoken, and it removes the sense that a wronged person needs an excuse. And 2:286 answers the second belief, that you should have been able to carry more.

There is also a classical text that contains your own sentence as its worked example, which is worth seeing once. al-Ghazali sets out the cases in which mentioning another person's faults is permitted rather than backbiting. His principle, at section 27169 of the Ihya', is that what makes it permissible is a sound purpose in the law that cannot be reached except by it, and he lists six such cases. That is our rendering of his Arabic, not a translation of record.

The third of the six is stored at section 27174, in Arabic only, and this is it exactly as we hold it:

الثالث الاستفتاء كما يقول للمفتي ظلمني أبي أو زوجتي أو أخي فكيف طريقي في الخلاص والأسلم التعريض بأن يقول ما قولك في رجل ظلمه أبوه أو أخوه أو زوجته ولكن التعيين مباح بهذا القدر

Our rendering, and it is a rendering: the third, seeking a ruling, as when he says to the mufti, my father wronged me, or my wife, or my brother, so what is my way out; and the safer course is to speak indirectly, by saying, what do you say about a man whose father or brother or wife wronged him; but naming is permitted to this extent.

My father wronged me, what is my way out. That is your sentence, and it is his own illustration of the permitted case. Keep his order, because it is his and not ours: the indirect form is the safer one, and naming is permitted to that extent.

Telling one person who is safe, or a professional, is not backbiting the way it is usually thrown at you. Where exactly the line falls between complaining about a person and seeking help about a situation is still a fiqh question, and it is worth putting to a scholar once, plainly, so that you can stop guessing.