"my words... are preserved from sin and ignorance and error."

Al-Ahsā’ī went much further than any of his contemporaries in claiming more or less perpetual access to supernatural sources of knowledge, thus:

The “ulamā” derive their knowledge one from the other, but I have never followed in their way. I have derived what I know from the [Twelve] Imāms of guidance, and error cannot find its way into my words, since all that I confirm in my books is from them and they are preserved from sin and ignorance and error. Whoso derives (his knowledge) from them shall not err, inasmuch as he is following them. (Sharh al-fawā’id [1818] [Tabriz(?) 1856], vol. 2, p. 4)

This knowledge was, moreover, transferable. In speaking of his successor, Sayyid Kāzim Rashtī, al-Ahsā’ī emphasized his own role as a medium for transmitting divinely inspired knowledge, that Rashtī “has learnt what he knows orally from me, and I have learnt orally from the Imams, and they have learnt from God without the mediation of anyone” (quoted in Kirmani 1960–1961: 71).

(GNOSIS IN BĀBISM AND GNOSTIC SIGNS IN BĀBĪ TALISMANS, Denis M. MacEoin, p. 580)

https://www.routledgehandbooks.com/doi/10.4324/9781315561608-54