While the discussions of transhumanism, which are progressing in the center of human development, arouse excitement with innovations such as nanotechnology, prosthetic technologies, and robotics, on the other hand, it is worrying due to the uncertainty about what the nature of the transhuman will be and the loss of meaning caused by the concern that human authority will be shaken. It is difficult to say that transhumanism, which heralds advanced technological interventions such as eugenics, chip implantation, mind uploading, extending human life, increasing well-being, and getting away from pain and poverty, has a structure that has been agreed upon and its boundaries are drawn. However, to make a general definition, it can be said that it is an intellectual and cultural movement that aims to improve humanity with technological developments that will prevent aging, increase people's physical, psychological, and intellectual capacity, and also examines ethical issues related to their use. Transhumanism emphasizes man's infinite self-transcendent capacity and God-like character. Accordingly, human beings can and should overcome their biological limitations by getting support from scientific methods such as neuroscience, biotechnology, and nanotechnology. Transhumanists work on transferring information from computer to human and from human to computer. It is expected that the transfer of information from human to computer, in technical terms, mind uploading, will be a key technological move that will open the doors of immortality to humanity. Thus, when the human body dies, it will be able to continue its life as a machine in a computer chip. Here, the idea that there will be no difference between human-animal-machine species stands out. In today's world, where the boundaries of things and the working laws of the universe are blurred, the scientific discourses as a sole authority are not sufficient to answer the questions of man; for this reason, it is clear that there is a need for value systems of religious and philosophical traditions. In this context, while the representatives of Christianity take an active part in the discussion of transhumanism, it is seen that Muslims are not included in the discussion at the same rate. In this regard, Roy Jackson, a contemporary philosopher of religion and researcher of Islamic philosophy, emphasized that Islam has the necessary knowledge and experience to contribute to transhumanist discussions, and he discussed how the relationship between Islam and transhumanism could be based on the views of Islamic thinkers such as Al-Farabi, Ibn Tufail and Mohammed Iqbal. The purpose of this article is to present a critical analysis of the concept of Supermuslim that Jackson used to describe the transhumanist Muslim in his book Muslim and Supermuslim: The Quest for the Perfect Being and Beyond, and the explanations of the Muslim thinkers he applied to fill this concept. Since the study is one of the few studies on the transhumanism-Islam relationship, it is expected to contribute to the literature. The study conducted by the literature review method, concluded that the correlations between transhumanism and Islamic thought can be considered reasonable at the level of the contributions of Islam to scientific development and that it is possible to provide an association over some common intellectual motifs, but there are fundamental differences between them. Since transhumanism is a broad-spectrum concept, the views it covers can vary from the ideal of extending human lifespan to the idea of creating a new species that can keep up with the changing world. Thus it is difficult to develop an attitude against transhumanism based on the mentioned feature or to characterize developments such as extending human life, finding cures for incurable diseases, and eliminating pain, as actions that will challenge Islamic doctrines. However, when the issue exceeds this, and when it comes to the discrediting of the existing human species by the new generation of long-lived, gifted, ultra-powerful beings at best, it does not seem possible to justify the transhumanistic thought within the framework of Islamic literature.