This article contains a list of Mandaic manuscripts, which are almost entirely Mandaean religious texts written in Classical Mandaic.

Well-known Mandaean texts include the Ginza Rabba (also known as the Sidra Rabbā), the Mandaean Book of John, and the Qulasta. Texts for Mandaean priests include The 1012 Questions, among others. Some, like the Ginza Rabba, are codices (bound books), while others, such as the various diwans, are illustrated scrolls.

Mandaean copyists or scribes (Mandaic: sapra) may transcribe texts as a meritorious deed for one's own forgiveness of sins, or they may be hired to copy a text for another person. Mandaean sacred scriptures, such as the Ginza Rabba are traditionally kept in wooden chests wrapped in layers of white cotton and silk cloth. These protected manuscripts are generally not touched by ordinary laypeople, although learned laymen (yalufa) who demonstrate proper knowledge and respect for the manuscripts are usually granted access by priests, similar to the level of respect given to the Guru Granth Sahib in Sikhism. Gloves are worn while handling copies of the Ginza Rabba that are used for liturgical purposes.

Mandaean religious texts can be written in book or codex form (draša ࡃࡓࡀࡔࡀ, sidra ࡎࡉࡃࡓࡀ, or ktaba ࡊࡕࡀࡁࡀ) or as scrolls (diwan ࡃࡉࡅࡀࡍ, šafta ࡔࡀࡐࡕࡀ, or šarḥ ࡔࡀࡓࡇ) that are often illustrated. The illustrations, usually labeled with lengthy written explanations, typically contain abstract geometric drawings of uthras that are reminiscent of cubism or prehistoric rock art.

In Mandaean texts, the end of each chapter or section is typically denoted by the Mandaean letters s—a (ࡎࡀ; also known as saka), which are separated by a long ligature.

Some scrolls are talismans (zrazta ࡆࡓࡀࡆࡕࡀ), amulets (qmaha ࡒࡌࡀࡄࡀ), or exorcisms (pašar ࡐࡀࡔࡀࡓ or pišra ࡐࡉࡔࡓࡀ), all of which are subtypes of phylacteries. Others consist of prayers such as rahmia ࡓࡀࡄࡌࡉࡀ ('devotions'), ʿniania ࡏࡍࡉࡀࡍࡉࡀ ('responses'), and rušuma ࡓࡅࡔࡅࡌࡀ (' "signing" prayers'). Many scrolls contain symbolic descriptions of rituals, such as various types of masiqta and masbuta rituals. Mandaean texts typically have colophons (tarik ࡕࡀࡓࡉࡊ) giving detailed information about the scribes who had transcribed them, as well as dates, lineages, and other historical information.

Drower (1953) recognizes six main groups of Mandaean literature.

Little is known about the redactors or authors of the texts. The contents date to both pre-Islamic and Islamic periods. The oldest Mandaean magical text is dated to the 4th and 5th centuries CE.^{[citation needed]}