I know that it is required from a muslim to respect all The companions of The prophet alayhi salat wa Salam but how can we love them all when we see that some fought or cursed others that were better than them because of this we may not feel love in our hearts for the one that cursed or fought one better than him, although we never say bad things with our tongue against them. what is a remedy to this?

Praise
be to Allah

Loving the companions of the Prophet (blessings and peace of
Allah be upon him) is part of faith, and resenting them is a kind of
hypocrisy, and part of resenting them is not loving them. So whoever does
not love them has a share of resentment towards them, even if he is not like
those who openly resent them. 

A person’s heart may contain some resentment towards some
people, without openly expressing his resentment. So whoever does not love
some of the companions of the Prophet (blessings and peace of Allah be upon
him) and feels some resentment towards them in his heart, then he is
blameworthy and is not following the path of the early generations, even if
he does not speak ill of them. What is in already his heart is sufficient
indication of his ill-feelings and resentment. 

Imam Ahmad (3600) narrated that ‘Abdullah ibn Mas‘ood (may
Allah be pleased with him) said: Allah examined people’s hearts, and He
found that the heart of Muhammad (blessings and peace of Allah be upon him)
was the best of all people’s hearts, so He chose him for Himself and sent
him with His message. Then He examined people’s hearts after the heart of
Muhammad, and He found the hearts of his companions to be the best of
people’s hearts, so He made them the supporters of His Prophet, who fought
in support of His religion. 

Classed as hasan by the commentators on al-Musnad. 

Ibn Sa‘d narrated in at-Tabaqaat (3/84) from Ja‘far
ibn Muhammad that his father said: ‘Ali (may Allah be pleased with him)
said: I hope that myself, Talhah and az-Zubayr will be among those of whom
Allah said (interpretation of the meaning): “And
We shall remove from their hearts any sense of injury (that they may have),
(So they will be like) brothers facing each other on thrones”
[al-Hijr 15:47]. 

Imam Ahmad (may Allah have mercy on him) was asked: What do
you say about what happened between Talhah, az-Zubayr, ‘Ali and ‘Aa’ishah? 

He said: Who am I to speak about the Companions of the
Messenger of Allah (blessings and peace of Allah be upon him)? Something
happened between them; Allah knows best what it was. End quote. 


Al-Mustadrak ‘ala Majmoo‘ al-Fataawa
(2/236) 

At-Tahhaawi (may Allah have mercy on him) said: 

We love the companions of the Messenger of Allah (blessings
and peace of Allah be upon him), and we do not exclude any one of them from
our love or disavow any one of them. We hate those who hate them, and we
hate those who speak ill of them, and we do not speak of them except in the
best terms. Loving them is part of religious commitment, faith and ihsaan,
and resenting them is disbelief, hypocrisy and transgression. 


Al-‘Aqeedah at-Tahhaawiyyah
(p. 81) 

It says in al-I‘tiqad al-Qaadiri (p. 248): 

It is obligatory for us to love the Sahaabah, all of the
companions of the Prophet (blessings and peace of Allah be upon him), and to
know that they are the best of mankind after the Messenger of Allah
(blessings and peace of Allah be upon him). End quote. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

He – i.e., the ‘Abbasid caliph al-Qaadir Billah – wrote down
the Qaadiri beliefs that are attributed to him, which were originally
compiled by Shaykh Abu Ahmad al-Qassaab, who was one of the most prominent
and most knowledgeable shaykhs, and most sincere. End quote. 


Bayaan Talbees al-Jahamiyyah
(4/271) 

Abu ‘Uthmaan as-Saabooni (may Allah have mercy on him) said: 

The scholars think that we should refrain from discussing the
disputes that arose among the companions of the Messenger of Allah
(blessings and peace of Allah be upon him), and that our tongues should
remain unsullied of mentioning anything that may imply criticism of them.
They think that we should pray for mercy for all of them and regard all of
them as friends and allies. End quote. 


‘Aqeedat as-Salaf wa As-haab al-Hadith
(p. 292) 

With regard to the disputes that arose among the Sahaabah
(may Allah be pleased with them), each person was either one of two things:

Either he was right, so he will have a double reward;

or he was mistaken, so he will have one reward, and his
mistake is forgiven, and with regard to him it is not permissible to do
anything but offer supplication for him and pray that Allah be pleased with
him. Making a mistake is something that no one could avoid, for every son of
Adam is prone to error. 

An-Nawawi (may Allah have mercy on him) said, in his comment
on the hadith “If two Muslims confront one another with their swords, both
the slayer and the slain will be in Hell”: 

It should be noted that the bloodshed that occurred among the
Sahaabah (may Allah be pleased with them) is not included in this warning.
The view of Ahl as-Sunnah wa’l-Haqq is that they are to be thought of in
positive terms, and we should refrain from discussing the disputes that
arose among them. Their fighting among themselves was a result of having
different views regarding some issues, as they based their views on their
understanding of the texts of the Qur’an and Sunnah. They did not intend to
commit sin or pursue purely worldly gains; rather each group believed that
it was in the right and that those who differed with them were
transgressing, so they felt themselves obliged to fight the other group in
order to bring them back to compliance with the commands of Allah. Some of
them were correct and some of them were mistaken, but they are excused for
their mistakes, because they were the outcome of ijtihaad, and if the
mujtahid makes a mistake, there is no sin on him. End quote. 


Sharh an-Nawawi ‘ala Muslim
(18/11). 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

They – i.e., Ahl as-Sunnah – refrain from discussing the
disputes that arose among the Sahaabah. 

And they say: With regard to these reports that were narrated
concerning their alleged misdeeds, 

some of them are lies, and

some of them have been subjected to addition and subtraction,
and have been distorted.

As for those reports which are sound, they are excused
because:

either they were mujtahids who were correct in their ijtihaad

or they were mujtahids who made mistakes. 

Yet despite that they do not believe that each individual
among the Sahaabah was infallible and free of sin, whether major or minor.
Rather they may have committed sins in general terms. 

But they attained a level of seniority and virtue that
guaranteed forgiveness for any sins they may have committed, if they did
commit any. 

They were even forgiven for bad deeds for which those who
came after them may not be forgiven, because of the good deeds that they
did, that erase bad deeds, and which were not granted to those who came
after them. 

It is proven that the Messenger of Allah (blessings and peace
of Allah be upon him) said: “Verily they are the best of generations” and “A
mudd given by one of them in charity is better than gold equal to Mount Uhud
given by anyone who comes after them.”

Moreover, if one of them committed a sin, then he would have
repented from it or done good deeds that erased it, or he would have been
forgiven by virtue of his seniority, or through the intercession of Muhammad
(blessings and peace of Allah be upon him) for those who are the most
deserving of his intercession, or he would have faced a calamity in this
world that would expiate his sin. 

If this is the case with regard to definite sins, then what
about matters in which they were striving to work out what was right (ijtihaad),
in which case if they got it right they would have a double reward, and if
they made a mistake they would have one reward, and the mistake would be
forgiven? 

Moreover, the deeds which some of them did which may be
subject to criticism were very few and pale into insignificance beside the
virtues and good qualities of these people, such as belief in Allah and His
Messenger, jihad in Allah’s cause, hijrah (migration), support for Allah’s
religion, beneficial knowledge and righteous deeds. Whoever examines the
biography of these people, on the basis of knowledge and insight, and
understanding the virtues that Allah bestowed upon them, will come to know
with certainty that they are the best of mankind after the Prophets. 

There never was, and there will never be, anyone else like
them. 

They are the crème de la crème of the generations of this
ummah, which is the best of nations and the dearest to Allah. End quote. 


Al-‘Aqeedah al-Waasitiyyah
(p. 120- 122) 

He also said: 

One of the views of Ahl as-Sunnah is that we should refrain
from discussing the disputes that arose among the Sahaabah, for their
virtues are proven and it is obligatory to regard them as friends and allies
and to love them. 

With regard to what happened, in some cases they may have had
excuses that are unknown to us, and in some cases the individual repented
from it, or in some cases he has been forgiven. 

Discussing the disputes that arose among them may create
resentment and criticism in the hearts of many people, but they would be
wrong in feeling that way. In fact they would be sinning and harming
themselves thereby. Whoever engages in such discussions, as happens to most
of those who speak about that, is saying something that is not liked by
Allah or His Messenger, because it is either criticising someone who does
not deserve to be criticised, or it is praising matters that do not deserve
to be praised. End quote. 


Minhaaj as-Sunnah an-Nabawiyyah
(4/448) 

Adh-Dhahabi (may Allah have mercy on him) said: 

We believe that we should refrain from discussing much of the
disputes that arose among the Sahaabah and the fighting that took place
among them (may Allah be pleased with them all). We keep coming across such
discussions in various books, but most of the reports mentioned in these
books have interrupted (munqati ‘) or weak (da‘eef) isnaads, and some of
them are false. What is extant among us and our scholars should be folded up
and hidden away; in fact it should be destroyed, so as to keep our hearts
pure and focused on love of the Sahaabah, to pray that Allah be pleased with
them. It essential to conceal that from the common folk and even from some
of the scholars. 

A concession may be granted allowing fair-minded scholars,
who are free of whims and desires, to examine that material, on condition
that they pray for forgiveness for them, as Allah, may He be exalted, taught
us to do when He said (interpretation of the meaning):
“And
those who came after them say: Our Lord! Forgive us and our brethren who
have preceded us in Faith, and put not in our hearts any hatred against
those who have believed.”
[al-Hashr 59:10]. These
people [the Sahaabah] have seniority and did good deeds that expiated the
things that occurred among them; they fought in jihad and did acts of
worship that purified them. We are not among those who exaggerate about any
one of them, and we do not claim that they were infallible. End quote. 


Siyar A‘laam an-Nubala’
(1/49) 

What we must do is love all of the Sahaabah (may Allah be
pleased with them), and not allow any dislike or resentment towards any one
of them to enter our hearts. With regard to the disputes that arose among
them, we must refrain from discussing them and interpret them in the best
possible manner. The Sahaabah are the most deserving of people to be
regarded in a positive light. They made excuses for one another and prayed
for forgiveness for one another, and they did not curse one another – as the
questioner mentioned. They are brethren in this world and the hereafter, and
loving all of them is part of faith. Therefore we ask Allah to be pleased
with them, we love them, we regard them as friends and allies, and we think
positively of all of them. It is not permissible to have anything in our
hearts other than that. 

Whoever finds himself feeling anything other than that should
read the biographies of the Sahaabah and study the books of the scholars
which explain the correct belief concerning the Companions of the Prophet
(blessings and peace of Allah be upon him), and state that we must refrain
from discussing the disputes that arose among them, and that we should
regard them as friends and allies, and love them, and regard as enemies
those who hate them and view them with hostility.

See also the answer to question no.
180550 

And Allah knows best.