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Walada

    According to Abul Hasan, waladun is used for both son and daughter.

Wuldun and Wildun: used for household.

Al-waliidu is generally used for the new born.

Wildatun (Lidatun): chummy, contemporary.

Tawalladu: e.g., tawalladu shayi minna shayi: one thing coming out of (getting birth from) another. (Imam Raghib Isphahani, Mufridatul Quran)

Walada: to bear, beget, procreate, generate, sire

Wulida: to be born, to come into existence, come into
being, see the light, arise, originate

Walad: child, kid, baby, infant, descendant, offspring, scion, son, boy, issue, progeny, posterity (Dr Rohi Baalbaki, Al-Mawrid)

Walidun: begetter, (father)

Walidatun: mother

Walidaan/Walidayn: parents
(Dr Abdullah AbbasNadwi, Vocabulary of the Holy Quran)

Tawallada min: originate from, be derived, result from Tawaaladu: to multiply by generation Lidatun: of the same age, of the same time of birth

Mauluudun: Derived (Wortabet's Arabic-English Dictionary)

Birth: the emergence of a (usually fully developed) infant or other young from the body of its mother; the beginning or coming into existence of something; origin, descent, ancestry; inherited position (The Concise Oxford Dictionary of Current English)

"The Prophet of God, may the peace and blessings of God be upon him, was asked about the beginning of creation. He replied: "There was God and there was nothing before Him." (Shah Wali Allah, Hujjat Allah Al-Baligha) (The Conclusive Argument from God, p.33)

From different shades of meaning and nuances, it would be seen that the verse 112-3, has many connotations, e.g.,
He has
no son, daughter, issue, offspring, descendant, household, progeny, posterity,
no one as chummy, intimate, (denial of what Jewish literature portrays),
no contemporary.
Nothing has emanated or generated from Him. He has not parented any thing or any one. He has not come into existence or being from anything or anyone. He has no mother, father, parents, etc, etc.

Any idea of being born or giving birth, immediately entails necessity of having material or physical systems of reproduction or procreation and components necessary for conceiving, bearing, giving birth etc., which have in fact been totally negated in earlier verses 1 and 2 of Surah Ikhlaas (112-1 & 2). Such an idea is now contradicted by concepts of Necessary and contingent. This also does not fit into the discussions on the 'boundary conditions' of 'Big Bang'