((azaa-daar : 'In mourning; — one who mourns or is in mourning'. (Platts p.761)
duzdiidah : 'Stolen, purloined, pilfered; a furtive glance; by stealth, clandestinely; — duzdiidah buudan , To be stolen'. (Steingass p.518)
nau;hah : 'Lamentation; moaning, moan; wail (over the dead)'. (Platts p.1159)
Its meaning too acts as the Anqa! nafas duzdiidah -- that is, someone who would have held his breath. From holding the breath, how would anyone become a martyr?! Or how does a martyr have any breath remaining, so as to hold it?!
nafas duzdiidah = one who holds his breath. Those martyrs who have restrained their breathing, and held their breath-- those who mourn for them ought to lament with the sound of the fluttering of the Anqa's wing. The sound of the Anqa's wing will be nonexistent. Thus it's clear that in mourning for silence-afflicted martyrs, lamentation too ought to be done with silence.
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
In the Raza text, the duzdiidah appears as durdiidah (missing the dot); I have given the corrected form.
If you're confused about the word nafas , see the discussion in {15,6}.
Breathing makes a small susurration; so does the flapping of a bird's wing. The martyrs who have 'held their breath' have rendered even this tiny sound nonexistent; the wing movements of an Anqa must be equally silent.
The most probable ghazal-world reason for the martyrs to have held their breath would be that they were in a state of mystical 'amazement'; on the nuances of ;hairat see {51,9x}. We are surely meant to assume not that they (impossibly) held their breath until they died, but rather that they died in a state of ecstatic, self-transcendent 'amazement'.
For the lover to die in such a way, ravished by the beauty of the Beloved, would be a glorious fate. So perhaps people ought not to mourn at all? As Faruqi has pointed out (July 2000), to say mudda((aa ((anqaa hai , 'the meaning is an Anqa', is also an idiomatic way of saying that something is meaningless. So perhaps the verse also suggests that for such martyrs, the sound of mourning ought to be as nonexistent as the sound of the Anqa's wing.
Note for grammar fans: nafas-duzdiidah in Persian literally means 'breath-stolen'. The commentators unanimously maintain that it refers to someone who has actively held/'stolen' his own breath. Otherwise, shahiidaan-e nafas-duzdiidah would seem equally capable of meaning 'martyrs whose breath has been stolen away' (presumably by 'amazement').
Asi:
The person who would mourn and grieve for the people who have held their breath and held their tongues and sat silently-- he ought to mourn by means of the sound of the wing of the Anqa. It's obvious that the Anqa himself is called a nonexistent thing; and when he is nonexistent, then the sound of his wing too will be nonexistent.... That is, that person ought also to mourn in such a way that the mourning would not be known.
== Asi, pp. 294-295