All excerpts are taken from Imam Al-Ghazali's Ninety-Nine Beautiful Names of God, pg. 116-118
Al-Hakim ---the Wise --- is the one who possesses wisdom. Wisdom is equivalent to knowledge of superior things through the highest modes of knowing. But the most sublime thing of all is God --may He be praised. And we have seen that no-one other than He can truly know Him. He is the truly wise because He knows the most sublime things by the most sublime modes of knowing. For the most sublime mode of knowledge is the eternal everlasting knowledge whose extinction is inconceivable, and which corresponds to other modes of knowing in a way that admits no doubt or concealment. Only knowledge of God --may He be praised and exalted--is so qualified. Indeed, one who is proficient in the fine points of craftsmanship and has mastered them to become skilled in fabricating is called wise, yet perfection in that also belongs to God the most high alone, for He is the truly wise.
Whoever knows all things without knowing God---great and glorious---is not worthy to be called wise, because he does not know the most sublime and highest of things. Wisdom is the most sublime mode of knowledge, and the sublimity of knowledge is proportioned to the sublimity of its object, and there is none more sublime that God---great and glorious. Moreover, whoever knows God the most high is wise, even if his aptitude be deficient in the other conventional modes of knowledge, or his speech be slow or faltering in expounding them. Nonetheless, comparing man's wisdom to the wisdom of God most high is like comparing his knowledge to God's knowledge of His essence; and what a difference there is between the two modes of knowing, and so between the two forms of wisdom. Yet however remote it may be from God's, man's knowledge of God is nonetheless the most precious and most beneficial knowledge, and whoever is given wisdom is given a great good(II:269).
Indeed the discourse of one who knows God is different from theat of others. Rarely does he concern himself with particulars; he rather speaks of matters universal in scope. Nor does he attend to temporal advantage, but concerns himself with whatever will benefit him in the world to come. Perhapsit is because all this is more evident to people than the wise man's situation regarding his knowledge of God---great and glorious---that they apply the 'wisdom' to the likes of universal statements, and call the ones who utter them wise.
That is like the saying of the master of men[Muhammad]---may the blessings of the merciful One and His peace be upon him: 'the beginning of wisdom is fear of God'. Or his saying---may God's blessing and peace be upon him: 'The shrewd man is one who judges his soul and works for whatever comes after death, while the incompetent subordinates his soul to its passions and hopes in God'. Or his saying---may blessings and peace be upon him: 'That which is little yet sufficient is better than a great deal which distracts'. Or his sayi8ng---may God's blessing and peace be upon him: "For one who becomes healthy in his body, safe in his surroundings with his daily food, it is as thougth the whole world in its totalilty belongs to him.' Or his saying---may the best of blessings be granted to him: 'Be godfearing [wari] and you will be the most worshipful of people; be content and you will be the most grateful of people'. Or his saying: 'speech is responsible for misfortune'. Or his saying: 'Part of the attractiveness of a man's Islam is to leave alone that which does not concern him'. Or his saying: 'The happy man is one who is instructed by [the fate of ] another'. Or his saying: 'Silence is wisdom, but few accomplish it'. Or his saying: ' Contentment is a wealth that will not be consumed'. Or his saying: 'Perseverance is half of faith; certainty is the whole of faith'. These expressions and their like are termed wisdom, and whoever is adept at them is called wise.