What is the linguistic and technical definition of "general" (al-ʿāmm) and "specific" (al-khāṣṣ) in Qur'anic studies, and what are their divisions, along with examples?

Definition: "Al-Aam" (the general) is that which encompasses all its eligible instances at once, without restriction by the wording.

The terms of generality are of five types: 1. A noun defined by "alif" and "lam" (the definite article) for purposes other than a specific referent (e.g., "al-Muslimoon" - the Muslims, "al-Naas" - the people, "al-Saariq" - the thief). 2. Conditional particles (e.g., "man" - whoever, "ma" - whatever). 3. Any of the three preceding types when added to a definite noun (e.g., "abeedu Zayd" - Zayd's slaves). 4. "Kull" (all/every) and "jamee'" (all/entirety) (e.g., "kullu nafsin dhaa'iqatul mawt" - "Every soul will taste death"). 5. An indefinite noun (nakirah) in the context of negation (e.g., "wa lam takun lahu saahibah" - "and He had no companion," "laa yuheetoona bi shay'" - "they do not encompass anything"). Their indication of generality is established by the consensus of the Companions.

"Al-Khaas" (the specific): That which is the opposite of the general. "Al-Takhsees" (specification) is the distinguishing of some part of a general statement by excluding it from the general, such as your saying: "I honored the Muslims except Zayd." The "Mukhassis" (specifier): This is the speaker, or the evidence indicating his intention. Types of "Mukhassis": 1. The "Mukhassis al-Muttasil" (connected specifier): That which does not stand independently and is mentioned alongside the general. It is of three types: Exception (istithna') (e.g., "ja'a al-fuqahaa'u illaa Zaydan" - "The jurists came except Zayd"). Condition (shart (definition)) (e.g., "akrim al-'ulamaa'a in salahoo" - "Honor the scholars if they are righteous"). Restriction by description (taqyeed bil-sifah) (e.g., "ahsin ilaa al-fuqaraa'i al-muta'affifeen" - "Be kind to the chaste poor"). 2. The "Mukhassis al-Munfasil" (disconnected specifier): That which stands independently and is not mentioned alongside the general, but rather separately. This includes: Sensory perception (al-hiss) (e.g., "tudammiru kulla shay'in bi amri rabbih" - "destroying everything by the command of its Lord," yet we observe things it did not destroy). Intellect (al-'aql) (e.g., "Allaahu khaaliqu kulli shay'" - "Allah is the Creator of all things," for the intellect dictates that He did not create Himself).