"One camel goes for a penny (dang), but who has penny?"

In the above statement Ziauddin Barani is referring to the state of affairs of which of the following Sultan's reign?

The reign of Alauddin Khilji marks the zenith of the Delhi Sultanate. In 1296 A.D. Alauddin Khilji succeeded Jalal-ud-din Firoz Khilji and ascended the throne.

• He was the first Muslim ruler to extend his empire right up to the extreme South of India.
• He conquered Gujarat, Ranathambor, Mewar, Malwa, Jalore, Warangal and Madurai.
• He is also famous for defeating the Mongols more than 12 times.
• As a continuation of Balban’s policy of kingship, Alauddin too strengthened the position of Sultan through some through measures. 
• During his time a system of price controls had been set up, reduced the salary amount that needed to be paid. Three separate markets were set up in Delhi.
• The first one for food grains, the second for cloth and items such as ghee, oil and sugar. The third market was horses, cattle, and slaves.
• Regulations were laid out for the operations of these markets. He took various steps to control the prices. He exercised supervisions over the market.
• He fixed the prices of all the commodities from top to bottom. Market officers called shahna were appointed to keep a check on the prices. The defaulters were heavily punished.
• Land revenue was fixed and the grain was stored in government granaries. The soldiers and the civil population were greatly benefitted from these measures due to the low prices of the essential goods.
• Shaikh Mubarak travellers mention about growing prices during Mubarak Khalij's reign.

Ziauddin Barani (1285–1358 CE) was a Muslim political thinker of the Delhi Sultanate located in present-day North India during Muhammad bin Tughlaq and Firuz Shah's reign. He was best known for composing the Tarikh-i-Firoz Shahi, a work on medieval India, which covers the period from the reign of Ghiyas ud din Balban to the first six years of the reign of Firoz Shah Tughluq and the Fatwa-i-Jahandari which promoted a hierarchy among Muslim communities in the Indian subcontinent, even if historian M. Athar Ali says that it's not on a racialist basis or even like the Hindu caste system, but taking as a model Sassanid Iran, which promoted an idea of the aristocracy through birth and which was claimed by Persians to be "fully in accordance with the main thrust of Islamic thought as it had developed by that time", including in the works of his near-contemporary Ibn Khaldun