Problem: Background: "Sympathy for the Devil" is a samba rock song by the Rolling Stones, written by Mick Jagger and Keith Richards. Sung by Jagger, the song refers to the Devil, written in the first-person narrative, recounting atrocities committed throughout the history of humanity as if they were somehow "inspired" (or at least witnessed) by him. Although it has been deemed by some as "a homage", in reality, no admiration (or even sympathy, for that matter) is declared for the Devil in the song -other than his "own" request. It is performed in a rock arrangement with a samba rhythm, first appearing as the opening track on their 1968 album Beggars Banquet.
Context: The recording of "Sympathy for the Devil" began at London's Olympic Sound Studios on 4 June 1968 and continued into the next day; overdubs were done on 8, 9 and 10 June. Personnel included on the recording include Nicky Hopkins on piano, Rocky Dijon on congas and Bill Wyman on maracas. Marianne Faithfull, Anita Pallenberg, Brian Jones, Charlie Watts, producer Jimmy Miller, Wyman and Richards performed backup vocals, singing the "woo woos". Richards plays bass on the original recording, and also electric guitar. Brian Jones plays a mostly mixed out acoustic guitar, although in isolated tracks of the studio cut, it is audible playing along with the piano. In the 2003 book According to the Rolling Stones, Watts commented: "Sympathy" was one of those sort of songs where we tried everything. The first time I ever heard the song was when Mick was playing it at the front door of a house I lived at in Sussex ... He played it entirely on his own ... and it was fantastic. We had a go at loads of different ways of playing it; in the end I just played a jazz Latin feel in the style of Kenny Clarke would have played on "A Night in Tunisia" - not the actual rhythm he played, but the same styling. On the overall power of the song, Jagger continued in Rolling Stone: It has a very hypnotic groove, a samba, which has a tremendous hypnotic power, rather like good dance music. It doesn't speed up or slow down. It keeps this constant groove. Plus, the actual samba rhythm is a great one to sing on, but it is also got some other suggestions in it, an undercurrent of being primitive--because it is a primitive African, South American, Afro-whatever-you-call-that rhythm (candomble). So to white people, it has a very sinister thing about it. But forgetting the cultural colors, it is a very good vehicle for producing a powerful piece. It becomes less pretentious because it is a very unpretentious groove. If it had been done as a ballad, it wouldn't have been as good.
Question: Who first heard the song?
Answer: Watts

Background: Muhammad Ali Jinnah (Urdu: mHmd 'ly jnH ALA-LC: Muhammad 'Ali Jinah, born Mahomedali Jinnahbhai; 25 December 1876 - 11 September 1948) was a lawyer, politician, and the founder of Pakistan. Jinnah served as the leader of the All-India Muslim League from 1913 until Pakistan's independence on 14 August 1947, and then as Pakistan's first Governor-General until his death. He is revered in Pakistan as Quaid-i-Azam (Urdu: qy'd 'Zm, "Great Leader") and Baba-i-Qaum (bby'y qwm, "Father of the Nation").
Context: Until the late 1930s, most Muslims of the British Raj expected, upon independence, to be part of a unitary state encompassing all of British India, as did the Hindus and others who advocated self-government. Despite this, other nationalist proposals were being made. In a speech given at Allahabad to a League session in 1930, Sir Muhammad Iqbal called for a state for Muslims in British India. Choudhary Rahmat Ali published a pamphlet in 1933 advocating a state "Pakistan" in the Indus Valley, with other names given to Muslim-majority areas elsewhere in India. Jinnah and Iqbal corresponded in 1936 and 1937; in subsequent years, Jinnah credited Iqbal as his mentor, and used Iqbal's imagery and rhetoric in his speeches. Although many leaders of the Congress sought a strong central government for an Indian state, some Muslim politicians, including Jinnah, were unwilling to accept this without powerful protections for their community. Other Muslims supported the Congress, which officially advocated a secular state upon independence, though the traditionalist wing (including politicians such as Madan Mohan Malaviya and Vallabhbhai Patel) believed that an independent India should enact laws such as banning the killing of cows and making Hindi a national language. The failure of the Congress leadership to disavow Hindu communalists worried Congress-supporting Muslims. Nevertheless, the Congress enjoyed considerable Muslim support up to about 1937. Events which separated the communities included the failed attempt to form a coalition government including the Congress and the League in the United Provinces following the 1937 election. According to historian Ian Talbot, "The provincial Congress governments made no effort to understand and respect their Muslim populations' cultural and religious sensibilities. The Muslim League's claims that it alone could safeguard Muslim interests thus received a major boost. Significantly it was only after this period of Congress rule that it [the League] took up the demand for a Pakistan state ..." Balraj Puri in his journal article about Jinnah suggests that the Muslim League president, after the 1937 vote, turned to the idea of partition in "sheer desperation". Historian Akbar S. Ahmed suggests that Jinnah abandoned hope of reconciliation with the Congress as he "rediscover[ed] his own Islamic roots, his own sense of identity, of culture and history, which would come increasingly to the fore in the final years of his life". Jinnah also increasingly adopted Muslim dress in the late 1930s. In the wake of the 1937 balloting, Jinnah demanded that the question of power sharing be settled on an all-India basis, and that he, as president of the League, be accepted as the sole spokesman for the Muslim community.
Question: what was the reception of the pamphlet?
Answer:
Although many leaders of the Congress sought a strong central government for an Indian state, some Muslim politicians, including Jinnah, were unwilling to accept this