According to Dr Sharib:

"Al-Ghaffaar is the One Who ignores the mistakes of ommission and
commission, and the sins of the people. He conceals the bad things,
limitations and faults of the people and exhibits what is good in them. He
forgives the sins in the world hereafter. The first thing that He has
concealed in men and women is the limbs of the body, whereas He has
made the face such that it is not hidden and is beautiful. Secondly He
conceals the spiritual shortcomings in men and women - shortcomings
like jealousy, greed, etc. Thirdly he throws a blanket on the moral
deformities and the sins of the people.

"To emulate the name you should try to see good in people and to
overlook their evil traits, and to be endowed with a spirit of forgiveness.

Appropriate invocation of the name impels the realisation of the
symptoms of salvation and deliverance. It serves as a solution for every
difficulty and it provides sustenance without measure.

see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib

Some other references:

Allah! There is no god
But He, the Living,
The Self-subsisting, Eternal,
No slumber can seize Him
Nor sleep. His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them
Nor shall they compass aught of
His knowledge
Except as He willeth.
His throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding
And preserving them
For He is the Most High
The Supreme (in glory).

Al-Ghazali speaks eloquently of how to gain an insight into the
significance of this name. The 'All-High' refers to an absolute height
which is not relative to what is less high as is the case with what is
created. Rational thought requires that we grade things - as we do in the
case of cause and effect - the cause always being 'above' or 'higher'
than the effect. Thus, in reason, everything is relative or subordinate to
the Truth, but the Truth is not relative to anything.
To understand height in this sense as a merely spatial phenomenon he
says is not to go beyond the senses which is the level of the animals.

The 'Throne' being the 'most exalted body', that God is described as
being seated on on it (i.e. above it) indicates He is above all. I take this
to mean that He (God) is not merely at the apex of a pyramid, so to
speak, but above each and every individual thing.

He points out that man cannot be absolutely high. Even the Holy
Prophet, who is higher than any other man, is high only by comparison to
other men.

(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)

To ascend figuratively within the heart, to the Throne which is mirrored
therein, requires the deepest humility and purity, since the nearer one
draws the more intensive becomes the reflected glory, and the more
inclined is the individual soul to attempt to appropriate that glory to itself.
This is, in certain respects, the high point of spiritual guidance.

Bismillah ir Rehman ir Rahim
The Forgiver
The Very Forgiving One, The Pardoner
'allaahu laaa illaaha 'illaa-Huu.
al-Hayyul-Qayuum. Laa ta' - khuzuhuu
sinatunw-wa laa nawm. Lahuu maa
fissamaawaati wa ma fil 'arz.
Man-zallazii yashfa-'u 'indahuuu illaa
bi-'iznih? Ya'-lamu maa bayna
'aydiihim wa maa khalfahum. Wa laa
yu-hiituuna bi-shay -'im-min 'ilmihiii
'illaa bimaa shaaa'. Wasi-'a
Kursiyyu-hus-Samaawaati wal-'arz;
wa laa ya-'uudu-huu hifzu-humaa wa
Huwal-'Aliyyul -'aziim.

(Qur'an 2:255 trans. Y. Ali)