Ayn Rand is philosophy for Apple buyers. Her books are overly long, badly written self-serving power fantasies.
In one view of her works yes; yet from an alternate perspective, she can be seen as an encourager for the pluralistic pioneer who is momentarily daunted by the social reforms of her time. Rand, born in Russia during the incipience of Communism was wholeheartedly against the idea of socialism, realizing the potential for opportunity here in our country (USA) to which she migrated. It is no wonder that she rallied against the social reforms of the day in light of the experience of her youth.
She is obviously not a philosopher. Her beliefs were predicated on the potential inherent in the American lifestyle as she perceived it to be, which made her quite a good essayist. Her system essentially rests upon the notions of classical liberalism best described by (although perhaps not engendered by) Locke. Her seeming departure into 'anarchy' is a common misperception as a result of this lack of acknowledgment. Her answer to tyrranic coercion prefers flight or defection (which is what happened in her own life), but eventually resides in the further clarification of Locke's answer to slavery (which is that the slave is free to refuse cooperation at any time, and thus potentially suffer death, thereby retaining his freedom as master of himself). The rationale that she provides is essentially Aristotelian in that if a man who is non-deserving of slavery (in the sense that he is able to rule the passions of his body according to the mean of civil society; because the contrary is the rationale for slavery in Aristotle's Politics) finds himself in such a situation so imposed by some tyrant, that he is not only able to resist said tryant at his leisure, but that said tyrant does not benefit from the contribution of his mind to the increase of the society ruled.
While this is a rational approach for the individual, her idea only tacitly devolves to Locke's model in that it does not explicitly address (to the best of my memory) the the question of whether upon being enslaved, that the individual may consciously make such a decision to resist, thereby forfeiting (of course this is always a potential forfeit in Locke's system - although worded otherwise - because the master is not obligated to kill the slave nor is he obligated in any way on the slave's behalf due to the very definition of the relationship) his life; rather her argument appeals to the reason of the hypothetical tyrant, who may in fact not at all be reasonable - or why would he according to her notions have enslaved such a beneficial man to begin with (this is definitely one place in which her 'philosophy' breaks and can be seen to be not a philosophy at all but an appeal to the rationality of a free market system - which is indeed rational when everyone has the same essential goal: free enterprise predicated upon the discovery and conquering of the natural world toward the improvement of society at large). Her system, obviously, however, does not take into account opportunistic greed in the form of coercive power other than to appeal to it on the basis of one's utility within the constraints of the free market. Unfortunately, free markets to not exist without the political constraints necessary to protect them from unrestrained greed (the least common denominator in the form of coercion and thievery - being that the least common denominator is the person/s from whom political systems protect the free market system - which, by the way, said view is the equivalent of political realism).
Her 'philosophy,' as it were, then breaks down under analysis (there are other ways in which it does this as well) because of its inability to contend with such issues as the least common denominator argument (see above) when generalized into a political philosophy, and therefore, cannot be perceived as such. Additionally, because she maintained that her audience was but few (which can also be perceived from her writings due to their general condescension toward the public at large), it is again difficult to place her in such a light.
She was in essence - in my own estimation (and despite her quite probable misuse of the term philosophy in relation to her own writings) - an essayist, who perhaps thought she had a much better grasp on a subject that she actually did.