Bukhari

Hadith Commentary:
The love for you does not leave the heart.
The correspondence with the chapter heading is as follows: when it is permissible, according to the hadith, to remain displeased with someone without sin, then, a fortiori, it will be permissible to be displeased due to sin.

Hadith Commentary:
(1)
From this hadith, it is understood that it is permissible to be displeased due to a natural matter, just as Aisha radi Allahu anha would sometimes become upset with the Messenger of Allah sallallahu alayhi wa sallam, and her anger was only due to natural jealousy, which is excused for women because this jealousy arises from greater love for the husband.

If it is permissible to be displeased due to a natural matter, then it is even more permissible in the case of an act contrary to the Shariah.

If the act contrary to the Shariah is more serious, then the boycott and displeasure should also be greater, just as the Messenger of Allah sallallahu alayhi wa sallam cut off relations with Ka'b bin Malik radi Allahu anhu for fifty nights. And if the displeasure is due to a social reason, then only outward cordiality should be abandoned, and there should be no displeasure in the heart, as is evident from the incident of Aisha radi Allahu anha.

She would only stop mentioning the name of the Messenger of Allah sallallahu alayhi wa sallam, but the love for the Messenger of Allah sallallahu alayhi wa sallam would remain in her heart as before.

And Allah knows best. (Fath al-Bari: 10/611) (2)
Imam Abu Dawud rahimahullah, after mentioning the warning regarding abandoning mutual relations, writes:

If this cutting off of relations is for the sake of Allah, then there are no warnings regarding it, because Umar bin Abd al-Aziz rahimahullah had covered his face from a man.

(Sunan Abi Dawud, al-Adab, under Hadith: 4916)

Hadith Commentary:

In my heart, I remain immersed in love for you. Outwardly, due to anger, I do not mention your name. This anger, on the part of Aisha radi Allahu anha, used to be a form of affectionate endearment. Qastallani said that from this hadith it is derived that a woman may mention her husband's name; this is not something blameworthy.

Hadith Commentary:
(1)
If a wife feels protective jealousy (ghayrah) and expresses displeasure due to her husband's immorality and his neglect of her rights, then such jealousy and displeasure are permissible. However, if she becomes jealous and angry merely on the basis of suspicions and doubts without any kind of evidence, then this type of jealousy is disliked and sinful.

(2)
It should be noted that Sayyidah Aishah radi Allahu anha was immersed in the love of the Messenger of Allah sallallahu alayhi wa sallam, and outwardly, due to anger, she would not mention his name. This anger too, from the side of Aishah radi Allahu anha, would occur as a form of affectionate coquetry (naz) due to her beloved status. Even in this state, she would mention the name of Ibrahim alayhis salam so that she would not, in any way, be excluded from the circle of belovedness. Radi Allahu anha (Fath al-Bari: 9/405)