The Rambam in his Guide to the Perplexed, section I is ambiguous about whether or not G-d is actually has Knowledge. (Not sure how to translate "intelligence" into his terms, but the ability to gather knowledge, and to reach conclusions -- new knowledge from old -- must be part of it.)
In ch. 58, he writes:
Know that the negative attributes of God are the true attributes: they do not include any incorrect notions or any deficiency whatever in reference to God, while positive attributes imply polytheism, and are inadequate, as we have already shown.
This is a theme throughout much of section I, where the Rambam goes on to explain the terms in Tanakh that appear to ascribe attributes to Hashem. The Rambam believes all we can know about G-d is what He isn't -- "Eternal" means He is unaffacted by Time, "Omnipotent" means that He does not require power and therefore can caused anything, without limit. Etc..
And so, one can't speak of G-d's Knowledge or Intelligence, except in the sense of describing how His Actions (or whatever we wish to call the consequences of His Will) appear to us. Also from ch. 58:
It has thus been shown that every attribute predicated of God either denotes the quality of an action, or--when the attribute is intended to convey some idea of the Divine Being itself, and not of His actions--the negation of the opposite.
However, the Rambam also writes in ch. 68 about the unity of the Knower, the Knowledge and the Known:
You are acquainted with the well-known principle of the philosophers that God is the intellectus, the ens intelligens, and the ens intelligibile. These three things are in God one and the same, and do not in any way constitute a plurality. We have also mentioned it in our larger work, "Mishneh Torah," and we have explained there..."
Well, looking there, Laws of Foundations of the Torah (Yesodei haTorah) 2:10:
The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity. Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one. This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety.....
In this chapter he appears to be promoting a Neoplatonic panentheism -- a notion that the universe is of G-d, but that the Creator is not limited to the universe. Thus, Hashem's Knowledge is the same as that which He Knows -- both of which are the same as Him.
So, looking at the Rambam, we are left with a mystery as to what we mean when refer to G-d as Intelligent. Chapter 58 would imply that:
1- We are saying that G-d doesn't need Intelligence, and therefore is unlimited by ignorance (a negative attribute).
2- G-d's Actions appear to use to reflect Intelligence.
Ch. 69 would imply that
3- G-d's Intelligence is what we call us "existing". As one friend once put it, "we are all pixels in Hashem's Imagination."
And each has a different answer to your question:
1- The Creator is not Intelligent in any literal sense, all we are saying is that the universe and all that G-d does within it are not limited by a finite intellect.
2- G-d Acts like He has Intelligence because He wants to serve as a meaningful Role Model for humans and our intelligences. Intelligence is a description of How He Acts so that we can have a relationship with Him.
3- Creation and Intelligence are the same thing. G-d "Thought" us into being. And so, a "non-intelligent Creator" would be a self-contraditory phrase.
Of the three, I can only really get some handle on the first two.