It is recommended in the Islamic sources that if human beings were not capable of crying in the prayers and mourning of the Infallible, the state of crying and weeping be taken. After conceptual analysis, categorization of traditions and explaining philosophy and functions of weeping, the purpose of this article is to examine its permission from the standpoint of ethics; that ethics has seen dissimulation as an exception in Hosseini mourning and even allowed it; to what extent it has credibility; and whether the quasi-license is relevant or not. Research has shown that dissimulation is rejected in all forms of worship including the mourning for the infallible; that a sincere intention is required for an action to be accepted; and that weeping, which is a kind of role-play and internal management, is different from a false dissemblance. This pretense is not an antonym of sincerity and synonym of dissimulation, but rather the outer against the inner; and if an action has external and internal manifestations, it will not be understood as dissimulation necessarily.