Is it commendable to abstain from what has been forbidden by way of means despite a preponderant need, or does the ruling of permissibility in this case not necessitate preferring abstinence? And is a Muslim rewarded if he enters mixed gatherings for the purpose of benefiting the Islamic community, while adhering to the Sharia-compliant controls?

That which is forbidden as a preventative measure (sadd al-dhari'ah) is permitted when there is an overriding benefit (maslahah rajihah); such as the prohibition of gold and silk for men, a portion of which is permitted when there is a need, and the prohibition of looking at an unmarriageable woman (ajnabiyyah), which is permitted for a suitor due to need. Sometimes, taking the concession (rukhsah (definition)) is even the recommended action.

Based on this, mixing (ikhtilat)—which is forbidden as a preventative measure—is permitted when there is a difficult-to-avoid need, especially in the fields of education and work, as long as it brings an overriding benefit to Muslims.

Islamic law is founded on permitting that which is forbidden as a preventative measure if it is countered by an overriding need, or if there is a benefit that cannot be achieved except through it.