Sexuality in the context of Iran, similar to many other post- (semi)colonial societies, is either used as a discourse to indicate progress and potentiality of Iranian society to fully assimilate into Euro-North American cultures, or to demonstrate backwardness and deviation from normalcy of Eurocentric universality. In this paper, I will discuss the effects of the universalization of the discourses of sexuality utilized by the state apparatus for the formation of a system of normativities that attempts to heterosexualize queerness and queer spaces in Iran. Transsexuality as a discourse of normalizing (heterosexualizing) gender queer subjects in Iran has opened a space in religio-political sphere where a state appointed cleric is responsible for the legal and religious aspects of transexuality. The cleric quotes Ayatollah Khomeini to approve the legitimacy, legality, and religiosity of the SRS (Sex Reassignment Surgery) while using identity-based terms of sexuality discourse, such as transsexuality, transvestism and homosexuality, to discuss the issues. The Euro-American medico-academic terms related to gender and sexuality are dominant even as Khomeini’s fatwa and the absence of any Quranic interdiction on SRS are being invoked. I will discuss in my paper that the notion of the modern identity-based sexual dissidence has enacted an erasure on other forms of life and configurations in different places of post- (semi)colonial world such as Iran. Subsequently, the Iranian homosexual subject has been demarcated as the abjected beings by the official speakers of transsexuality in order for them to construct the notion of the good legitimate Islamic queer (heterosexualizable) in contrast with the bad illegal anti-Islamic queer (un-heterosexualizable). I will consider discourses of citizenship, citizen making projects, nation-states’ rights-based movementism, and dichotomies of the exclusion versus inclusion and private versus public in order to understand the state homonormativity-based regulations of gender and sexuality in Iran. I will also discuss the affective and creative forms of subjectivity and persistence of Iranian queer subjects, both in spatial and temporal sense, on resisting the heterosexualization and homonormativization of queerness from within the state sanctioned sites and spaces.