The ruling on the mixing of women with men in some jobs

Question:
Some people consider it permissible for a woman to work with men, as happens in hospitals, for example. They cite as evidence that some of the female Companions participated in bandaging the wounded in the battles. What is the ruling of the Shari'ah in this matter?

Answer:
The Shari'ah is clear on this: it is obligatory for women to work in the field of women, and for men to work in the field of men. The believing men and women must guard against the mixing that leads to corruption, the spread of lewdness, and the occurrence of various types of evil. This is because Allah (Mighty and Majestic) has obligated the believer to stay away from the causes of evil, and the believing woman to stay away from the causes of evil. There is no doubt that mixing is one of the causes of evil, and there is no doubt that each working in their own field is one of the causes of safety. For this reason, He, the Exalted, said: [Al-Ahzab: 33]. He prohibited tabarruj, which is displaying one's beauty, because of the corruption and danger in it. He commanded them to stay in their homes except out of necessity, because of the safety in it and the distance from danger.
And He, the Exalted, said: And say to the believing women that they cast down their gazes and guard their private parts [An-Nur: 30-31]. And He, the Exalted, said: [Al-Ahzab: 53]. When the two groups gather, it becomes difficult to maintain the veil, and it becomes difficult to lower the gaze. Tabarruj occurs, and staying in the home ceases. So each has their own field. It is obligatory for each group to stick to their field and be in their field, so that their benefit is complete and their struggle is complete.
As for the work of women in the time of the Prophet (peace and blessings be upon him) in some of the battles: this was due to the necessity of it, because of the small number of Muslims and the great need for people to help in treating the sick and delivering their needs to them: food, medicine, and the like. If the necessity calls for it, with the veil, with chastity, and with staying away from the causes of fitnah, then it is permissible.
If a disease or illness is found for which no doctor is available, or if it is difficult to find a doctor because the doctor is occupied with other matters, and the necessity calls for a female doctor to see her and treat her, then there is no harm, with the modesty that the believing women practiced, and by which they stayed away from the causes of fitnah.
It is not permissible to compare these with those. The danger from these is great, because of the lack of protection, the lack of caution, the lack of the veil, and the weakness of religion. As for those, the good causes and the praiseworthy qualities were present in them: the veil, religion, trustworthiness, and staying away from the causes of danger. So these and those are not equal. Necessities have their rulings, and we are in need of doctors for men and female doctors for our women. It must be that these are for these, and these are for these. And the necessities for which there is no alternative have their rulings.