Muhammad Baqir Al-Majlisi writes:

علي بن إبراهيم  عن أبيه عن ابن أبي عمير عن حفص بن البختري عن أبي عبد الله عليه ‌السلام قال في الرجل يتزوج البكر متعة قال يكره للعيب على أهلها محمد بن يحيى عن أحمد وعبد الله ابني محمد بن عيسى عن علي بن الحكم عن زياد بن أبي الحلال قال سمعت أبا عبد الله عليه‌السلام يقول لا بأس بأن يتمتع بالبكر ما لم يفض إليها مخافة كراهية العيب على أهلها

Ali Ibn Ibrahim reported of his father, who reported of Ibn Abi Umair, who reported of Hafs Ibn Bakhtari, who reported of Abu Abdillah (As-Sadiq) that he said about someone who enters into a temporary partnership with an untouched woman: ,,It is frowned upon (Makruh)  due to the shame (it can bring) for her relatives”. Muhammad Ibn Yahya reported from Ahmad and Abdullah, the sons of Muhammad Ibn Isa, who reported from Ali Ibn Hakam, who reported from Ziyad Ibn Abi l-Hallal that he heard Abu Abdillah (As-Sadiq) say: ,,There is no problem therein, in entering into a temporary partnership with an virgin woman, as long as one does not have sexual intercourse with her, as there is to be feared for the frowning, of bringing shame to her relatives.”

الحديث الأول حسن ويدل على كراهة التمتع بالبكر مطلقا وقال المحقق رحمه الله يكره أن يتمتع ببكر ليس لها أب فإن فعل فلا يفتضها وليس بمحرم. وقال في المسالك يدل على جوازه ما تقدم من ارتفاع الولاية عنها ببلوغها ورشدها وإن كانت بكرا وعلى الكراهية صحيحة ابن أبي عمير عن حفص وهو يشمل من لها أب من دون إذنه ومن ليس لها أب وكلامهما مكروه بل الروايات فيمن لها أب بدون إذنه أكثر ويدل على كراهة الافتضاض رواية أبي سعيد وخبر زياد بن أبي الحلال وأما عدم تحريمه فيظهر من الكراهة ومن أنها مالكة أمرها ومتى صح النكاح يترتب عليه أحكامه ومنع جماعة من الأصحاب عن التمتع بالبكر مطلقا إلا بإذن أبيها والجد هنا كالأب الحديث الثاني صحيح

,,The first statement is good (Hasan) and proves, that it is absolutely frowned upon (Makruh), to enter into a temporary partnership (Mut’ah) with an virgin woman (Bikr) and the investigator (Al-Hilli) said: ,,It is frowned upon, to enter into a temporary partnership with an virgin woman, who has no father. If one did so, then one should not have sexual intercourse with her and it is not forbidden (Haram).” And in Al-Masalik it was said: ,,That which has preceded about the removal of guardianship over her, by her sexual maturity and age of maturity proves the legitimacy of it, even if she is virgin and the frowning upon it proves what Ibn Abi Umair authentically (Sahih) reported from Hafs and it includes the one who has a father without his permission and the one who has no father and both are frowned upon (Makruh). Rather, there are more traditions about the one, who has a father without his permission.” And the tradition of Abu Sa’id and the report of Ziyad Ibn Abi l-Hallal prove, that the sexual intercourse is frowned upon and that it is not forbidden (Haram), is evident due to it being (only) frowned upon and that she is the owner of her affair and whenever the covenant is valid, its judgments result from it and a group of the companions absolutely forbade the temporary partnership with an virgin person, except with the permission of the father and the grandfather is like the father here. The second saying is authentic (Sahih)“. [Mir’at-ul-Uqul, Volume 20, Page 250]