ٱدْخُلُوهَا بِسَلَٰمٍ ۖ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ
The thirty-third verse was singular: man khashiya — "whoever fears". The thirty-fourth passes to the plural: udkhulū — "enter".
The description, that is, is singular and the invitation plural. The condition is set one by one; the door opens to all together.
Its concrete sense: to be flawless, complete, sound. Salāma — a thing's being unharmed; salīm — sound; islām — to submit; silm — peace.
At the centre of the root is completeness — and the sense of peace comes from there: peace is the state in which the parties are unharmed.
An observation: in the scenes described throughout the sūra there was always a diminishing — what the earth takes away from the body (4), what death closes (19), what the covering hides (22). Here for the first time completeness is named.
This root was treated in the sections on al-Fajr and al-Humaza. What was recorded in al-Fajr was this: the same root is used both for the permanence ʿĀd expected from their buildings (laʿallakum takhludūn — al-Shuʿarāʾ 26/129) and for the permanence the man in al-Humaza expected from his wealth (akhladahū — 104/3).
And the conclusion reached there was this: "what is written on stone and what is written on wealth are the same claim."
Where this root is placed in Qāf is striking: al-khulūd is named for the first time not as a claim but as a fact — and its owner is not a person but a day.
I give this as my own reading: what a person wants from stone and from wealth is here the name of a day.