(The Just One)
The Equitable, The Requiter, The Redresser.
Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (in Arabic: ٱلْمُقْسِطُ), The One who is most fair and just. He recognizes and provides rewards beyond measure for any good, however small. He is The One who leads mankind to justice and harmony.
From the root qaf-sin-ta (ق س ط), which has the following classical Arabic connotations: to act justly, equitably to do away with injustice, to establish an equitable balance.
Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (The Equitable), which is similar in meaning or connection to the names Al-Adl (The Embodiment of Justice), and Al-Hakam (The Impartial Judge). He is the one who perfectly balances the punishment with the crime. He brings satisfaction to the victim while holding the perpetrator accountable in equal measure.
Wa nada’ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai’aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeen
"And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant." — (Qur'an 21:47)
As we've mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur'an. Therefore, there is not one agreed-upon list for the remaining 18 names. Al-Muqsit is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their books of explanations of Asma ul-Husna. Still, many verses speak to Allah's nature as being equitable.
Yawma taatee kullu nafsin tujaadilu ‘an nafsihaa wa tuwaffaa kullu nafsim maa ‘amilat wa hum laa yuzlamoon
"On the Day when every soul will come disputing for itself, and every soul will be fully compensated for what it did, and they will not be wronged." — (Qur'an 16:111)
Shahidal laahu annahoo laa ilaaha illaa Huwa walmalaaa’ikatu wa ulul ‘ilmi qaaa’imam bilqist; laaa ilaaha illaa Huwal ‘Azeezul Hakeem
"Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise." — (Qur'an 3:18)
Although the name Al-Muqsit is not mentioned, we are told on three separate occasions in the Qur'an that innal laaha yuhibbul muqsiteen, "Indeed, Allah loves those who act justly." The context in which each verse was revealed varies, but the overarching idea is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ loves those who seek to do good for the sake of Allah. The three examples are (1) The Medinah Jews came to the Prophet ﷺ trying to settle a matter of some unlawful they consumed. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ at the time ordered to either help judge between them and give them the accurate Islamic ruling over the unlawful matter. The other option would be to turn them away - for if you turn them away, they can not harm you.
Sammaa’oona lilkazibi akkaaloona lissuht; fa in jaaa’ooka fahkum bainahum aw a’rid anhum wa in tu’rid ‘anhum falany-yadurrooka shai’anw wa in hakamta fahkum bainahum bilqist; innal laaha yuhibbul muqsiteen
"[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them – never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly." — (Qur'an 5:42)
(2) It reserves the right of Muslims to remain peaceful amongst each other. Fighting should never occur internally, just as cursing amongst one another has been prohibited. If a dispute turns into a fight, help the victim fight against the one who's the aggressor, i.e., until cooler heads prevail. We should be loving and just amongst ourselves, not motivated by self-interest or by ties of kinship.
Wa in taaa’ifataani minal mu’mineena naqtataloo fa aslihoo bainahumaa; fa-im baghat ihdaahumaa ‘alal ukhraa faqaatilul latee tabghee hattaa tafeee’a ilaaa amril laah; fa-in faaa’at fa aslihoo bainahumaa bil’adli wa aqsitoo, innal laaha yuhibbul muqsiteen
"And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly." — (Qur'an 49:9)
(3) The next verse encourages Muslims not to make enemies with all non-muslims. If the non-believers do not fight Islam and do not try to expel Muslims from their homes, then it is recommended in the Qur'an that we behave justly and righteously towards them. This ayah is reportedly believed to have been revealed in response to Abu Bakr's daughter, Asma, who refused to meet her mother when she came from Mecca because she remained a polytheist. The Prophet ﷺ was made aware of this situation, and the verse was revealed to Him in response.
Laa yanhaakumul laahu ‘anil lazeena lam yuqaatilookum fid deeni wa lam yukhrijookum min diyaarikum an tabarroohum wa tuqsitooo ilaihim; innal laaha yuhibbul muqsiteen
"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." — (Qur'an 60:8)
Seeking justice for when you are wrong:
Much has already been said in the previous names regarding seeking Allah's forgiveness for our sins and ways in which we may have been deficient. But we may also benefit by looking at those we may have hurt and seeking their forgiveness directly.
Narrated Abu Huraira: Allah's Messenger ﷺ said, "Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). 
The simple principle we should try applying in our life is to deal with people the way you would like Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to deal with you. A person may have wronged you terribly, and you're confident you'll win this case on the day of judgment. But what about the thousands of cases others may have against you? What kind of precedent would you like established on the day of resurrection? No one can genuinely achieve Jannah on the basis of their deeds alone. Whatever we do will never be enough for us to confidently say we are deserving of paradise. Jannah is only achieved by Allah's grace and mercy. And so, what's best for the believer is to sincerely find it in their hearts to forgive and let go of the pain others may have caused. In doing so, you open yourself to receiving Allah's mercy.
From the hadith, "none can enter Paradise through his good deeds. They (the Prophet's companions) said, 'Not even you, O Allah's Messenger (ﷺ)?' He said, "Not even myself, unless Allah bestows His favor and mercy on me."