The Qur'an: Created or Uncreated?

Regarding if the Holy Qur’an is ‘uncreated’ or not (which I’ve not really understood either view), I’ve recently had contemplations on the subject and how it relates to freewill/determinism. 
In this post I will be exploring it from a philosophical and theological perspective, and not from fiqh.
Whilst the Qur’an does have some very mystical-apocalyptic passages throughout, it places emphasis on these as inevitable culminations of macro-history but through the inner dramaturgical experience of the Soul itself uniting with it’s Creator.

When dealing with scripture, the Qur’an does say numerous times “and we have not destroyed a town who had not first been sent a messenger” (paraphrasing)
In contemplating determinism/freewill, we must consider that scripture serves as a warning in the most direct and immediate sense. In conjunction with this, scripture is also the forcing of realization or awareness onto people who are oblivious to such things. The Qur’an is revealed to both the most intelligent and spiritual of people, as well as the most unsophisticated and secular-minded, so we must take this into account when dealing with how the Qur’an conveys such things. As a logoic book of direct revelation it serves as a meeting point, as a mediator, between various views, philosophies and conceptions but remains heavily on the esoteric side.
From here we can look at the paradox:

If the Qur’an was ‘uncreated’, then either it would not reference ‘earthly’ events at all (which of course is paradoxical because human language is from earth), or it would indicate that human events are equally part of the same book – in that I can see an aspect of the notions of ‘book of nature’ or ‘nature as scripture’ which both Muslim and Jewish philosophers have spoken of.

On the other hand, if the Qur’an was ‘created’ then on the exoteric level it would indicate a finite or lower divine status. The question as to what exact forms this perspective however, I remain unsure for now.

I think a further aspect to this which is always overlooked, is that in Islamic metaphysics, the Qur’an is the last portion of the Umm al-Kitab (or, the mother book), a celestial or heavenly logoic essence which resides in heaven symbolically. This is the basis of the Tawrat and Injeel in their original states. This aspect of the Quran’s ontological status is always missed when discussing the topic, the relevance is a necessity. 
We also have the further implication of all things been kept in a ‘record’, as stated in various Quranic Ayah (e.g, Surah 57:22).

Now the Qur’an being ‘uncreated’ along with actual theological contemplation would suggest a monistic view of reality (an obvious layer being related to the central Islamic axiom of La ilaha illa'llah, or "There is No God But God".)
The contents of the Qur’an in such a view would emphasize how reality parallels itself, how the Qur’an itself outlines the universal archetypes for the unfolding events of history. Such understandings, while prevalent in the Qur'an and understandings of even Sunnism, is far more expressed in Shi'i views with Imamate.
This also relates to an aspect of the inner or esoteric mystery contained within the veil (al-hijab) or reality, of which could be achieved through meditation on it’s pages would show us in the ‘aql sense.

The Qur’an being ‘created’ would suggest an undetermined history that is nudged by the Divine. It’s references to events in the Prophet Muhammad’s (a.s.) life could be seen as an indication and evidence of the created aspect, however the aforementioned apocalyptic passages throughout seem to create a paradox within such a question. 
As with the other prophets outlined in the Qur’an (and also in the Bible), the life and actions of these divinely chosen leaders and reformers seem to instigate a metahistorical universality in the aforementioned actuality of history being a mirror to itself.
Shi'ism and Sufism contains the doctrine of the Muhammadun Light (Nur), which would be one good concept we would naturally expect from the Qur'anic narrative. The seal of the Prophets, Muhammad, is the encapsulation of all Prophets - the synthesis of all previous ages. The light (Nur) that emanates through him, preceded the creation of Adam.
The nature of the Qur'an itself can therefore be seen as an illuminating amplification and on some level, self-awareness, through this ongoing process that is outside of time itself.
This awareness through various layers, both affirms the Primordial Doctrine (Tawhid) and instantiates change, while providing a kind of potentiality for the history that is to unfold for us. The Prophetic aspect of all of this boarders between real historical events and allegory, even to the point of allegorizing our own existence.

As far as the nature and universality of the Qur'an itself, Imam Ja'far al-Sadiq (a.s.) himself is reported to have said:
"Because Allah (swt) did not make the Qur'an for a certain time and not another, or for certain people and not others. It is new every time and fresh for all people until the day of judgement"
(Scale of Wisdom, ch.1510, H5163)


Fundamentally the ambiguity between paradox itself (man/woman, chicken/egg, free-will/determinism etc) is an over-arching theme that should be noted and I find that breaking down the exoteric in the abrahamic religions leads to the esoteric by necessity, by it’s nature.