يقرأ الزائر بطاقة معلومات بالإضافة إلى كتيب المتحف.

Because Arabic very often uses verb–subject–object order, especially in straightforward narrative sentences.

So:

يقرأ الزائر... = a normal VSO sentence

You could also say:

الزائر يقرأ...

That is also correct, but it sounds a bit more topic-focused, like as for the visitor, he reads...

A useful extra note: when the subject comes after the verb in Arabic, that is a very common pattern.

يقرأ is the imperfect form of the verb قرأ.

Here it is:

• 3rd person
• masculine
• singular

So it matches الزائر because الزائر is masculine singular.

Depending on context, the imperfect can mean either:

• reads
• is reading

So Arabic does not force the same sharp distinction that English does between simple present and present continuous.

الزائر is the subject, so it is in the nominative case.

With full case endings, it would be:

الزائرُ

In normal Arabic writing, these short vowel endings are usually not written, so learners have to infer them from grammar.

بطاقة is the direct object of يقرأ, so it is in the accusative case.

With full vowels, it would be:

بطاقةَ

So the fully vocalized part would be:

يقرأُ الزائرُ بطاقةَ...

Also, because بطاقة ends in ة (taa marbuuṭa), learners often wonder about pronunciation. In pause, it sounds like -a / -ah, but when it is connected in full grammatical pronunciation, the t sound appears, as in:

بطاقةَ معلوماتٍ

No. معلومات is not an adjective here. This is an iḍāfa construction, often called a genitive construction.

So:

• بطاقة = card
• معلومات = information

Literally, it is something like:

a card of information

Natural English turns that into:

an information card

So this is a noun + noun structure, not a noun plus adjective.

Because معلومات is indeed the plural of معلومة, which means piece of information or fact.

But in Arabic, the plural معلومات is very commonly used to mean information in a general sense.

So in this sentence:

بطاقة معلومات

means information card, even though معلومات is morphologically plural.

This is very natural Arabic.

Because in an iḍāfa construction, the first noun normally does not take الـ.

So you get:

• بطاقة معلومات
• not البطاقة معلومات

The first noun is defined or specified by the second noun.

Also, the first noun in an iḍāfa does not take tanwīn either.

So in full case-marked form, you would have:

بطاقةَ معلوماتٍ

not بطاقةً معلوماتٍ

That is because بطاقة is the first term of an iḍāfa.

بالإضافة إلى is a fixed expression meaning:

• in addition to
• besides
• as well as

It is made from:

• بـ = with / by
• إضافة = addition
• إلى = to

So literally it is something like with the addition to, but the natural meaning is simply in addition to.

This expression is common in Modern Standard Arabic and is fairly formal or neutral in tone.

Because this is another iḍāfa construction.

• كتيب = booklet
• المتحف = the museum

Together:

كتيب المتحف = the museum booklet

In Arabic iḍāfa:

• the first noun usually does not take الـ
• the second noun can take الـ
• if the second noun is definite, the whole phrase becomes definite

So:

كتيب المتحف = the museum booklet

not a museum booklet

Because إلى is a preposition, and nouns after prepositions are in the genitive case.

So with full vowels, it would be:

إلى كتيبِ المتحفِ

Notice:

• كتيبِ is genitive because of إلى
• المتحفِ is also genitive because it is the second noun in the iḍāfa

So the fully vocalized ending of this part is:

بالإضافةِ إلى كتيبِ المتحفِ

Not as written.

The sentence uses masculine singular forms:

• الزائر = the male visitor
• يقرأ = he reads / is reading

If you want a female visitor, you would say:

تقرأ الزائرة بطاقةَ معلوماتٍ بالإضافةِ إلى كتيبِ المتحفِ

So:

• الزائر → الزائرة
• يقرأ → تقرأ

It would be:

يقرأُ الزائرُ بطاقةَ معلوماتٍ بالإضافةِ إلى كتيبِ المتحفِ

This shows the grammar more clearly:

• يقرأُ = verb
• الزائرُ = nominative subject
• بطاقةَ = accusative direct object
• معلوماتٍ = genitive in iḍāfa
• بالإضافةِ = genitive because of بـ
• كتيبِ = genitive after إلى
• المتحفِ = genitive in iḍāfa

In everyday Arabic texts, these endings are usually omitted, but they are still understood grammatically.